Other Writings, Part 18

But if any provide not for his own, and especially for those of his own house, he has denied the faith, and is worse than an infidel.

Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, If any one provide not for his own. The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for.

If any provide not for his own, and especially for those of his own house, that is, those who are nearly related to him, he is worse than an infidel. And so says Isaiah, the chief of the Prophets, You shall not overlook your kinsmen of your own seed. [Isaiah 58:7, Septuagint] For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? Will it not have the appearance of vainglory, when benefiting others he slights his own relations, and does not provide for them? And what will be said, if instructing others, he neglects his own, though he has greater facilities; and a higher obligation to benefit them? Will it not be said, These Christians are affectionate indeed, who neglect their own relatives? He is worse than an infidel. Wherefore? Because the latter, if he benefits not aliens, does not neglect his near kindred. What is meant is this: The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives? With whom shall he be placed? But how has he denied the faith? Even as it is said, They profess that they know God, but in works they deny Him. [Titus 1:16] What has God, in whom they believe, commanded? Hide not yourself from your own flesh. [Isaiah 58:7] How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore you neglect a duty which infidels perform, have you not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith. And it is possible in each particular to believe and not to believe. For since he had spoken of luxury and self-indulgence, he says that it is not for this only that such a woman is punished, because she is luxurious, but because her luxury compels her to neglect her household. This he says with reason; for she that lives to the belly, perishes hereby also, as having denied the faith. But how is she worse than an infidel? Because it is not the same thing to neglect our kindred, as to neglect a stranger. How should it be? But the fault is greater here, to desert one known than one who is unknown to us, a friend than one who is not a friend.

Ver. 9, 10. Let not a widow be taken into the number under threescore years old, having been the wife of one man. Well reported of for good works.

He had said, Let them learn first to show piety at home, and to requite their parents. He had also said, She that lives in pleasure is dead while she lives. He had said, If she provides not for her own she is worse than an infidel. Having mentioned the qualities which not to have would render a woman unworthy to be reckoned among the widows, he now mentions what she ought to have besides. What then? Are we to receive her for her years? What merit is there in that? It is not her own doing that she is threescore years old. Therefore he does not speak of her age merely, as, if she has even reached those years, she may not yet, he says, without good works, be reckoned among the number. But why then is he particular about the age? He afterwards assigns a cause not originating with himself, but with the widows themselves. Meanwhile let us hear what follows. Well reported of for good works, if she have brought up children. Truly, it is no unimportant work to bring up children; but bringing them up is not merely taking care of them; they must be brought up well; as he said before, If they continue in faith, and charity, and holiness. [1 Timothy 2:15] Observe how constantly he sets kindnesses to our own relatives before those to strangers. First he says, If she have brought up children, then, If she have lodged strangers, if she have washed the Saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. But what if she be poor? Not even in that case is she debarred from bringing up children, lodging strangers, relieving the afflicted. She is not more destitute than the widow who gave the two mites. Poor though she be, she has a house, she does not lodge in the open air. If, he says, she have washed the Saints' feet. This is not a costly work. If she have diligently followed every good work. What precept does he give here? He exhorts them to contribute bodily service, for women are peculiarly fitted for such attendance, for making the bed of the sick, and composing them to rest.

Strange! What strictness does he require of widows; almost as much as of the Bishop himself. For he says, If she have diligently followed every good work. This is as though he meant that, if she could not of herself perform it, she shared and cooperated in it. When he cuts off luxury, he would have her provident, a good economist, and at the same time continually persevering in prayer. Such was Anna. Such strictness does he require of widows. Greater even than of virgins, from whom he yet requires much strictness, and eminent virtue. For when he speaks of that which is comely, and that she may attend upon the Lord without distraction [1 Corinthians 7:35], he gives, in a manner, a summary of all virtue. You see that it is not merely the not contracting a second marriage that is enough to make a widow, many other things are necessary. But why does he discourage second marriages? Is the thing condemned? By no means. That is heretical. Only he would have her henceforth occupied in spiritual things, transferring all her care to virtue. For marriage is not an impure state, but one of much occupation. He speaks of their having leisure, not of their being more pure by remaining unmarried. For marriage certainly implies much secular engagement. If you abstain from marriage that you may have leisure for the service of God, and yet do not so employ that leisure, it is of no advantage to you, (if you do not use your leisure,) to perform all services to strangers, and to the Saints. If you do not thus, you abstain from marriage not for any good end, but as though you condemned the state. So the virgin, who is not truly crucified to the world, by declining marriage, appears to condemn it as accursed and impure.

Observe, the hospitality here spoken of is not merely a friendly reception, but one given with zeal and alacrity, with readiness, and going about it as if one were receiving Christ Himself. The widows should perform these services themselves, not commit them to their handmaids. For Christ said, If I your Master and Lord have washed your feet, you ought also to wash one another's feet. [John 13:14] And though a woman may be very rich, and of the highest rank, vain of her birth and noble family, there is not the same distance between her and others, as between God and the disciples. If you receive the stranger as Christ, be not ashamed, but rather glory: but if you receive him not as Christ, receive him not at all. He that receives you, He said, receives Me. [Matthew 10:40] If you do not so receive him, you have no reward. Abraham was receiving men that passed as travelers, as he thought, and he did not leave to his servants to make the preparations for their entertainment, but took the greater part of the service upon himself, and commanded his wife to mix the flour, though he had three hundred and eighteen servants born in his house, of whom there must have been many maidservants; but he wished that himself and his wife should have the reward, not of the cost only, but of the service. Thus ought we ever to exercise hospitality by our own personal exertions, that we may be sanctified, and our hands be blessed. And if you give to the poor, disdain not yourself to give it, for it is not to the poor that it is given, but to Christ; and who is so wretched, as to disdain to stretch out his own hand to Christ?

This is hospitality, this is truly to do it for God's sake. But if you give orders with pride, though you bid him take the first place, it is not hospitality, it is not done for God's sake. The stranger requires much attendance, much encouragement, and with all this it is difficult for him not to feel abashed; for so delicate is his position, that while he receives the favor, he is ashamed. That shame we ought to remove by the most attentive service, and to show by words and actions, that we do not think we are conferring a favor, but receiving one, that we are obliging less than we are obliged. So much does good will multiply the kindness. For as he who considers himself a loser, and thinks that he is doing a favor, destroys all the merit of it; so he who looks upon himself as receiving a kindness, increases the reward. For God loves a cheerful giver. [2 Corinthians 9:7] So that you are rather indebted to the poor man for receiving your kindness. For if there were no poor, the greater part of your sins would not be removed. They are the healers of your wounds, their hands are medicinal to you. The physician, extending his hand to apply a remedy, does not exercise the healing art more than the poor man, who stretches out his hand to receive your alms, and thus becomes a cure for your ills. You give your money, and with it your sins pass away. Such were the Priests of old, of whom it was said, They eat up the sin of My people. [Hosea 4:8] Thus you receive more than you give, you are benefited more than you benefit. You lend to God, not to men. You increase your wealth, rather than diminishest it. But if you dost not lessen it by giving, then it is indeed diminished!

If she have received strangers, if she have washed the Saints' feet. But who are these? The distressed saints, not any saints whatever. For there may be saints, who are much waited on by every one. Do not visit these, who are in the enjoyment of plenty, but those who are in tribulation, who are unknown, or known to few. He who has done it unto the least of these, He says, has done it unto Me. [Matthew 25:40]

Moral. Give not your alms to those who preside in the Church to distribute. Bestow it yourself, that you may have the reward not of giving merely, but of kind service. Give with your own hands. Cast into the furrow yourself. Here it is not required to handle the plow, to yoke the ox, to wait the season, nor to break up the earth, or to contend with the frost. No such trouble is required here, where you sow for heaven, where there is no frost nor winter nor any such thing. You sow in souls, where no one takes away what is sown, but it is firmly retained with all care and diligence. Cast the seed yourself, why deprive yourself of your reward. There is great reward in dispensing even what belongs to others. There is a reward not only for giving, but for dispensing well the things that are given. Why will you not have this reward? For that there is a reward for this, hear how we read that the Apostles appointed Stephen to the ministry of the widows. [Acts 6:5-7]

Be thou the dispenser of your own gifts. Your own benevolence and the fear of God appoint you to that ministry. Thus vainglory is excluded. This refreshes the soul, this sanctifies the hands, this pulls down pride. This teaches you philosophy, this inflames your zeal, this makes you to receive blessings. Your head, as you depart, receives all the blessings of the widows.

Be more earnest in your prayers. Inquire diligently for holy men, men that are truly such, who, in the retirement of the desert, cannot beg, but are wholly devoted to God. Take a long journey to visit them, and give with your own hand. For you may profit much in your own person, if you give. Do you see their tents, their lodging? Do you see the desert? Do you see the solitude? Often when you have gone to bestow money, you give your whole soul. You are detained, and hast become his fellow-captive, and hast been alike estranged from the world.

It is of great benefit even to see the poor. It is better, he says, to go to the house of mourning, than to the house of feasting. [Ecclesiastes 7:2] By the latter the soul is inflamed. For if you can imitate the luxury, then you are encouraged to self-indulgence, and if you can not, you are grieved. In the house of mourning there is nothing of this kind. If you can not afford to be luxurious, you are not pained; and if you can, you are restrained. Monasteries are indeed houses of mourning. There is sackcloth and ashes, there is solitude, there is no laughter, no pressure of worldly business. There is fasting, and lying upon the ground; there is no impure savor of rich food, no blood shed, no tumult, no disturbance, or crowding. There is a serene harbor. They are as lights shining from a lofty place to mariners afar off. They are stationed at the port, drawing all men to their own calm, and preserving from shipwreck those who gaze on them, and not letting those walk in darkness who look there. Go to them, and make friends with them, embrace their holy feet, more honorable to touch than the heads of others. If some clasp the feet of statues, because they bear but a likeness of the king, will you not clasp his feet who has Christ within him, and be saved? The Saints' feet are holy, though they are poor men, but not even the head of the profane is honorable. Such efficacy is there in the feet of the Saints, that when they shake off the dust of their feet, they inflict punishment. When a saint is among us, let us not be ashamed of anything that belongs to him. And all are saints, who unite a holy life with a right faith and though they do not work miracles nor cast out devils, still they are saints.

Go then to their tabernacles. To go to the monastery of a holy man is to pass, as it were, from earth to heaven. You see not there what is seen in a private house. That company is free from all impurity. There is silence and profound quiet. The words mine and yours are not in use among them. And if you remain there a whole day or even two, the more pleasure you will enjoy. There, as soon as it is day, or rather before day, the cock crows, and you see it not as you may see it in a house, the servants snoring, the doors shut, all sleeping like the dead, while the muleteer without is ringing his bells. There is nothing of all this. All, immediately shaking off sleep, reverently rise when their President calls them, and forming themselves into a holy choir, they stand, and lifting up their hands all at once sing the sacred hymns. For they are not like us, who require many hours to shake off sleep from our heavy heads. We indeed, as soon as we are waked, sit some time stretching our limbs, go as nature calls, then proceed to wash our face and our hands; afterwards we take our shoes and clothes, and a deal of time is spent.

It is not so there. No one calls for his servant, for each waits upon himself: neither does he require many clothes, nor need to shake off sleep. For as soon as he opens his eyes, he is like one who has been long awake in collectedness. For when the heart is not stifled within by excess of food, it soon recovers itself, and is immediately wakeful. The hands are always pure; for his sleep is composed and regular. No one among them is found snoring or breathing hard, or tossing about in sleep, or with his body exposed; but they lie in sleep as decently as those who are awake, and all this is the effect of the orderly state of their souls. These are truly saints and angels among men. And marvel not when you hear these things. For their great fear of God suffers them not to go down into the depths of sleep, and to drown their minds, but it falls lightly upon them, merely affording them rest. And as their sleep is, such are their dreams, not full of wild fancies and monstrous visions.

But, as I said, at the crowing of the cock their President comes, and gently touching the sleeper with his foot, rouses them all. For there are none sleeping naked. Then as soon as they have arisen they stand up, and sing the prophetic hymns with much harmony, and well composed tunes. And neither harp nor pipe nor other musical instrument utters such sweet melodies, as you hear from the singing of these saints in their deep and quiet solitudes. And the songs themselves too are suitable, and full of the love of God. In the night, they say, lift up your hands unto God. With my soul have I desired You in the night, yea with my spirit within me will I seek You early, [Isaiah 26:9] And the Psalms of David, that cause fountains of tears to flow. For when he sings, I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears [Psalm 6:6]: and, again, I have eaten ashes like bread. [Psalm 102:9] What is man that you are mindful of him? [Psalm 8:4] Man is like to vanity, his days are as a shadow that passes away. [Psalm 144:4] Be not afraid when one is made rich, when the glory of his house is increased [Psalm 49:16]; and, Who makes men to be of one mind in a house [Psalm 68:6]: and, Seven times a day do I praise You, because of Your righteous judgments [Psalm 119:164]: and, At midnight will I rise to give thanks unto You, because of Your righteous judgments [Psalm 119:62]: and, God will redeem my soul from the power of the grave [Psalm 49:15]: and, Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me [Psalm 23:4]: and, I will not be afraid for the terror by night, nor for the arrow that flies by day, nor for the pestilence that walks in darkness, nor for the destruction that wasts at noonday [Psalm 91:5-6]: and, We are counted as sheep for the slaughter [Psalm 43:22]: he expresses their ardent love to God. And again, when they sing with the Angels, (for Angels too are singing then,) Praise the Lord from the Heavens. [Psalm 148:1] And we meanwhile are snoring, or scratching our heads, or lying supine meditating endless deceits. Think what it was for them to spend the whole night in this employment.

And when the day is coming on, they take rest again; for when we begin our works, they have a season of rest. But each of us, when it is day, calls upon his neighbor, takes account of his outgoings, then goes into the forum; trembling he appears before the magistrate, and dreads a reckoning. Another visits the stage, another goes about his own business. But these holy men, having performed their morning prayers and hymns, proceed to the reading of the Scriptures. There are some too that have learned to write out books, each having his own apartment assigned to him, where he lives in perpetual quiet; no one is trifling, not one speaks a word. Then at the third, sixth, and ninth hours, and in the evening, they perform their devotions, having divided the day into four parts, and at the conclusion of each they honor God with psalms and hymns, and while others are dining, laughing, and sporting, and bursting with gluttony, they are occupied with their hymns. For they have no time for the table nor for these things of sense. After their meal they again pursue the same course, having previously given themselves a while to sleep. The men of the world sleep during the day: but these watch during the night. Truly children of light are they! And while the former, having slept away the greater part of the day, go forth oppressed with heaviness, these are still collected, remaining without food till the evening, and occupied in hymns. Other men, when evening overtakes them, hasten to the baths, and different recreations, but these, being relieved from their labors, then betake themselves to their table, not calling up a multitude of servants, nor throwing the house into bustle and confusion, nor setting before them high-seasoned dishes, and rich-steaming viands, but some only partaking of bread and salt, to which others add oil, while the weakly have also herbs and pulse. Then after sitting a short time, or rather after concluding all with hymns, they each go to rest upon a bed made for repose only and not for luxury. There is no dread of magistrates, no lordly arrogance, no terror of slaves, no disturbance of women or children, no multitudes of chests, or superfluous laying by of garments, no gold or silver, no guards and sentinels, no storehouse. Nothing of all these, but all there is full of prayer, of hymns, and of a spiritual savor. Nothing carnal is there. They fear no attacks of robbers, having nothing of which they can be deprived, no wealth, but a soul and body, of which if they are robbed, it is not a loss but a gain. For it is said, To me to live is Christ, and to die is gain. [Philippians 1:21] They have freed themselves from all bonds. Truly, The voice of gladness is in the tabernacles of the righteous. [Psalm 118:15]

There is no such thing to be heard there as wailing and lamentation. Their roof is free from that melancholy and those cries. Deaths happen there indeed, for their bodies are not immortal, but they know not death, as death. The departed are accompanied to the grave with hymns. This they call a procession, not a burial; and when it is reported that any one is dead, great is their cheerfulness, great their pleasure; or rather not one of them can bear to say that one is dead, but that he is perfected. Then there is thanksgiving, and great glory, and joy, every one praying that such may be his own end, that so his own combat may terminate, and he may rest from his labor and struggles, and may see Christ. And if any is sick, instead of tears and lamentations they have recourse to prayers. Often not the care of physicians, but faith alone relieves the sick. And if a physician be necessary, then too there is the greatest firmness and philosophy. There is no wife tearing her hair, nor children bewailing their orphan state before the time, nor slaves entreating the dying man to give them an assurance that they shall be committed to good hands. Escaping from all these, the soul looks but to one thing at its last breath, that it may depart in favor with God. And if disease occurs, the causes of it are matter of glory rather than of reproach, as in other cases. For it proceeds not from gluttony nor fullness of the head, but from intense watchfulness and fasting, or the like causes; and hence it is easily removed, for it is sufficient for its removal to abate the severity of these exercises.

Tell me then, you will say, whether any one could wash the Saints' feet in the Church? Whether such are to be found among us? Yes: undoubtedly they are such. Let us not, however, when the life of these saints is described despise those that are in the Churches. There are many such often among us, though they are in secret. Nor let us despise them, because they go from house to house, or go into the forum, or stand forth in public. God has even commanded such services, saying, Judge the fatherless, plead for the widow. [Isaiah 1:17] Many are the ways of being virtuous, as there are many varieties of jewels, though all are called jewels; one is bright and round on all sides, another has some different beauty. And how is this? As coral has, by a kind of art, its line extended, and its angles shaped off, and another color more delicious than white, and the prasius above every green, another has the rich color of blood, another an azure surpassing the sea, another is more brilliant than the purple, and thus rivaling in their varieties all the colors of flowers or of the sun. Yet all are called jewels. So it is with the Saints. Some discipline themselves, some the Churches. Paul therefore has well said, If she have washed the Saints' feet, if she have relieved the afflicted. For he speaks thus, that he may excite us all to imitation. Let us hasten then to perform such actions, that we may be able hereafter to boast that we have washed the Saints' feet. For if we ought to wash their feet, much more ought we to give them our money with our own hands, and at the same time study to be concealed. Let not your left hand know, He says, what your right hand does. [Matthew 6:3]

Why do you take so many witnesses? Let not your servant know it, nor, if possible, your wife. Many are the impediments of the deceitful one. Often she who never before interfered, will impede such works, either from vainglory, or some other motive. Even Abraham, who had an admirable wife, when he was about to offer up his son, concealed it from her, though he knew not what was to happen, but was fully persuaded that he must slaughter his son. What then, would any one that was but an ordinary man have said? Would it not be, Who is this that perpetrates such acts? Would he not have accused him of cruelty and brutality? His wife was not even allowed to see her son, to receive his last words, to witness his dying struggles. But he led him away like a captive. That just man though not of any such thing, inebriated as he was with zeal, so that he looked only how to fulfill that which was commanded. No servant, no wife was present, nay, he himself knew not what would be the issue. But intent upon offering up a pure victim, he would not defile it with tears, or with any opposition. Mark too with what gentleness Isaac asks, Behold the fire and the wood, but where is the lamb for a burnt offering?: and what was the father's answer? My son, God will provide Himself a lamb for a burnt offering. [Genesis 22:7-8] In this he uttered a prophecy that God would provide Himself a burnt offering in His Son, and it also came true at the time. But why did he conceal it from him who was to be sacrificed? Because he feared lest he should be astounded, lest he should prove unworthy. With such care and prudence did he act throughout this affair! Well then has the Scripture said, Let not your left hand know what your right hand does. If we have one dear to us as one of our own members, let us not be anxious to show to him our charitable works, unless it be necessary. For many evils may arise from it. A man is excited to vainglory, and impediments are often raised. For this reason let us conceal it, if possible, from our own selves, that we may attain the blessings promised, through the grace and lovingkindness of Jesus Christ our Lord, with whom, etc.

But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; having condemnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger widows marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.

Paul having discoursed much concerning widows, and having settled the age at which they were to be admitted, saying, Let not a widow be taken into the number under threescore years old, and having described the qualifications of a widow, If she have brought up children, if she have lodged strangers, if she have washed the Saints' feet, proceeds now to say, But the younger widows refuse. But concerning virgins, though the case of their falling is a much more gross one, he has said nothing of this kind, and rightly. For they had enrolled themselves on higher views, and the work with them proceeded from a greater elevation of mind. Therefore the receiving of strangers, and the washing of the Saints' feet, he has represented by attending upon the Lord without distraction [1 Corinthians 7:34-35], and by saying, The unmarried cares for the things that belong to the Lord. [1 Corinthians 7:34-35] And if he has not limited a particular age for them, it is most likely because that point is settled by what he has said in this case. But indeed, as I said, the choice of virginity proceeded from a higher purpose. Besides, in this case there had been falls, and thus they had given occasion for his rule, but nothing of that kind had occurred among the virgins. For that some had already fallen away is plain, in that he says, When they have begun to wax wanton against Christ, they will marry; and again, For some have already turned aside after Satan.

The younger widows refuse, for when they have begun to wax wanton against Christ, they will marry; that is, when they have become scornful and luxurious. For as in the case of a just man, we might say, Let her depart, for she has become another's. He shows therefore that though they chose widowhood, it was not the choice of their judgment. So then a widow, by the state of widowhood, is espoused to Christ. For He has said, I am the defender of the widows and the father of the orphans. [Psalm 68:5] He shows that they do not choose widowhood as they ought, but wax wanton: however he bears with them. Elsewhere indeed he says, I have espoused you to one husband, that I may present you as a chaste virgin to Christ. [2 Corinthians 11:2] After having given their names to Him, they will marry, he says, having condemnation, because they have cast off their first faith. By faith he means, fidelity to their covenant. As if he had said, They have been false to Christ, they have dishonored Him, and transgressed His covenant. And withal they learn to be idle.

Thus he commands not only men, but women also, to work. For idleness is the teacher of every sin. And not only are they exposed to this condemnation, but to other sins. If therefore it is unbecoming for a married woman to go from house to house, much more is it for a virgin. And not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger widows marry, bear children, guide the house.

What then happens, when the care for the husband is withdrawn, and the care to please God does not constrain them? They naturally become idlers, tattlers, and busybodies. For he who does not attend to his own concerns will be meddling with those of others, even as he who minds his own business will take no account of and have no care about the affairs of another. And nothing is so unbecoming to a woman, as to busy herself in the concerns of others, and it is no less unbecoming to a man. This is a great sign of impudence and forwardness.

I will therefore, he says, (since they themselves wish it,) that the younger widows marry, bear children, guide the house.

This course is at least preferable to the other. They ought indeed to be concerned for the things of God, they ought to preserve their faith. But since they do not this, it is better to avoid a worse course. God is not dishonored by their marrying again, and they do not fall into those practices, which have been censured. From such a widowhood, no good could arise, but good may come out of this marriage. Hence the women will be able to correct that indolence and vanity of mind.

But why, since some have fallen away, does he not say that much care is to be taken of them, that they may not fall into the error he has mentioned? Why has he commanded them to marry? Because marriage is not forbidden, and it is a safeguard to them. Wherefore he adds, that they give none occasion, or handle, to the adversary to speak reproachfully. For some are already turned aside after Satan. Such widows as these then he would have refused, not meaning that there should be no younger widows, but that there should be no adulteresses, that none should be idle, busy-bodies, speaking things that they ought not, that no occasion should be given to the adversary. Had nothing of this kind taken place, he would not have forbidden them.

Ver. 16. If any man or woman that believes have widows, let them relieve them, and let not the Church be charged, that it may relieve them that are widows indeed.

Observe how again he speaks of those as widows indeed, who are left destitute, and have no resource from any other quarter. It was better to have it so. For thus two great objects were attained. Those had an opportunity of doing good, while these were honorably maintained, and the Church not burdened. And he has well said, If any believer. For it is not fit that believing women should be maintained by unbelievers, lest they should seem to stand in need of them. And observe how persuasively he speaks; he has not said, let them maintain them expensively, but let them relieve them. That the Church, he says, may relieve them that are widows indeed. She therefore has the reward of this help also, for she that helps the Church, helps not her only, but those widows too whom the Church is thus enabled to maintain more bountifully. I will therefore that the younger widows— do what? Live in luxury and pleasure? By no means; but — marry, bear children, guide the house. That he may not be supposed to encourage them to live luxuriously, he adds, that they give no occasion to the adversary to speak reproachfully. They ought indeed to have been superior to the things of this world, but since they are not, let them abide in them at least upright.

Ver. 17, 18. Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. For the Scripture says, You shall not muzzle the ox that treads out the grain. And, The laborer is worthy of his reward.

The honor of which he here speaks is attention to them, and the supply of their necessities, as is shown by his adding, You shall not muzzle the ox that treads out the grain [Deuteronomy 25:4]; and, The laborer is worthy of his reward. [Luke 10:7] So when he says, Honor widows, he means, support them in all that is necessary. Thus he says, That it may relieve those that are widows indeed; and again, Honor widows that are widows indeed, that is, who are in poverty, for the greater their poverty, the more truly are they widows. He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, You shall not muzzle the ox that treads out the grain. See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? The laborer is worthy of his reward. Let us not then look only to the reward, but to the terms of the commandment. The laborer, he says, is worthy of his reward. So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the grain, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the grain into the granary, he is not worthy. Therefore to teachers should be granted a supply of their necessities without grudging, that they may not faint nor be discouraged, nor by attention to inferior things deprive themselves of greater; that they may labor for spiritual things, paying no regard to worldly things. It was thus with the Levites; they had no worldly concerns, because the laity took care to provide for them, and their revenues were appointed by the law, as tythes, offerings of gold, first-fruits, vows, and many other things. And the law properly assigned these things to them, as seeking things present. But I shall say no more than that those who preside ought to have food and raiment, that they may not be distracted by care for these things. But what is double support? Double that of the widows, or of the deacons, or simply, liberal support. Let us not then think only of the double maintenance granted them, but of what is added, Those who rule well. And what is it to rule well? Let us hear Christ, Who says, The good shepherd gives his life for his sheep. [John 10:11] Thus to rule well is, from our concern for them, never to spare ourselves.

Especially those who labor in the word and doctrine. Where then are those who say that there is no occasion for the word and doctrine? Whereas he says to Timothy, Meditate upon these things; give yourself wholly to them; and, Give attendance to reading, to exhortation, to doctrine; for in doing this you shall save both yourself, and them that hear you. [1 Timothy 4:15-16] These are the men whom he wishes to be honored most of all, and he adds the reason, for they sustain great labor. For when one is neither watchful, nor diligent, but merely sits in his stall easy and unconcerned, while another wears himself out with anxiety and exertion, especially if he is ignorant of profane literature, ought not the latter to be honored above all others, who more than others gives himself up to such labors? For he is exposed to numberless tongues. One censures him, another praises him, a third mocks him, another finds fault with his memory and his composition, and it requires great strength of mind to endure all this. It is an important point, and contributes much to the edification of the Church, that the rulers of it should be apt to teach. If this be wanting, many things in the Church go to ruin. Therefore in addition to the qualifications of hospitality, moderation, and a blameless life, he enumerates this also, saying, Apt to teach. For why else indeed is he called a teacher? Some say that he may teach philosophy by the example of his life, so that all else is superfluous, and there is no need of verbal instruction in order to proficiency. But why then does Paul say, especially they who labor in the word and doctrine? For when doctrines are concerned, what life will answer the purpose? And of what word is he speaking? Not of pompous language, nor of discourse set off with external decorations, but that which possesses the mighty power of the Spirit, and abounds with wisdom and understanding. It needs not set phrases, but thoughts to give it utterance, not skill in composition, but power of mind.

Ver. 19. Against an elder receive not an accusation, but before two or three witnesses.

May we then receive an accusation against a younger man, or against any one at all without witnesses? Ought we not in all cases to come to our judgments with the greatest exactness? What then does he mean? Do not so, he means, with any, but especially in the case of an elder. For he speaks of an elder not with respect to office, but to age, since the young more easily fall into sin than their elders. And it is manifest from hence that the Church, and even the whole people of Asia, had been now entrusted to Timothy, which is the reason why he discourses with him concerning elders.

Ver. 20. Them that sin rebuke before all, that others also may fear.

Do not, he says, hastily cut them off, but carefully enquire into all the circumstances, and when you have thoroughly informed yourself, then proceed against the offender with rigor, that others may take warning. For as it is wrong to condemn hastily and rashly, so not to punish manifest offenses is to open the way to others, and embolden them to offend.

Rebuke, he says, to show that it is not to be done lightly, but with severity. For thus others will be deterred. How is it then that Christ says, Go and tell him his fault between him and you alone, if one sin against you. [Matthew 18:15] But Christ Himself permits him to be censured in the Church. What then? Is it not a greater scandal, that one should be rebuked before all? How so? For it is a much greater scandal, that the offense should be known, and not the punishment. For as when sinners go unpunished, many commit crimes; so when they are punished, many are made better. God Himself acted in this manner. He brought forth Pharaoh, and punished him openly. And Nebuchadnezzar too, and many others, both cities and individuals, we see visited with punishment. Paul therefore would have all stand in awe of their Bishop, and sets him over all.

And because many judgments are formed upon suspicion, there ought, he says, to be witnesses, and men to convict the offender according to the ancient law. At the mouth of two or three witnesses shall every matter be established. Against an elder receive not an accusation. [Deuteronomy 19:15] He does not say, do not condemn, but receive not an accusation, bring him not to judgment at all. But what if the two witnesses are false? This rarely happens, and it may be discovered upon examination on the trial. For since offenses are committed in secret, we ought to be satisfied with two witnesses, and this is sufficient proof of investigation.

But what if the offenses be notorious, and yet there are no witnesses, only a strong suspicion? It has been said above that he ought to have a good report of them which are without. [1 Timothy 3:7]

Let us therefore love God with fear. The law indeed is not made for a righteous man; but since the greater part are virtuous from constraint rather than from choice, the principle of fear is of great advantage to them in eradicating their desires. Let us therefore listen to the threatenings of hell fire, that we may be benefited by the wholesome fear of it. For if God, intending to cast sinners into it, had not previously threatened them with it, many would have plunged into it. For, if with this terror agitating our souls, some sin as readily as if there were no such thing in existence, what enormities should we not have committed, if it had not been declared and threatened? So that, as I have ever said, the threatenings of hell show the care of God for us no less than the promises of heaven. For the threat coöperates with the promise, and drives men into the kingdom by means of terror. Let us not think it a matter of cruelty, but of pity and mercy; of God's concern and love for us. If in the days of Jonah the destruction of Nineveh had not been threatened, that destruction had not been averted. Nineveh would not have stood but for the threat, Nineveh shall be overthrown. [Jonah 3:4] And if hell had not been threatened, we should all have fallen into hell. If the fire had not been denounced, no one would have escaped the fire. God declares that He will do that which He desires not to do, that He may do that which He desires to do. He wills not the death of a sinner, and therefore He threatens the sinner with death, that He may not have to inflict death. And not only has He spoken the word, but He has exhibited the thing itself, that we may escape it. And lest it should be supposed to be a mere threat, He has manifested the reality of it by what He has already done on earth. Do you not see in the flood a symbol of hell, in that rain of all-destroying water an image of the all-devouring fire? For as it was in the days of Noah, He says, they were marrying and giving in marriage [Matthew 24:38], so is it even now. It was then predicted long before it took place, and it is now predicted four hundred years or more beforehand: but no one heeds it. It is looked upon as a mere fable, as a matter of derision; no one fears it, no one weeps or beats his breast at the thought of it. The stream of fire is boiling up, the flame is kindled, and we are laughing, taking our pleasure, and sinning without fear. No one even bears in mind That Day. No one considers that present things are passing away, and that they are but temporal, though events are every day crying out and uttering a fearful voice. The untimely deaths, the changes that take place in our lives, our own infirmities and diseases, fail to instruct us. And not only in our own bodies are these changes visible, but in the elements themselves. Every day in our different ages we experience a kind of death, and in every case instability is the characteristic of things we see. Neither winter, nor summer, nor spring, nor autumn, is permanent; all are running, flying, and flowing past. Why should I speak of fading flowers, of dignities, of kings that are today, and tomorrow cease to be, of rich men, of magnificent houses, of night and day, of the sun and the moon? For the moon wanes, and the sun is sometimes eclipsed, and often darkened with clouds? Of things visible, in short, is there anything that endures for ever? Nothing! No, nor anything in us but the soul, and that we neglect. Of things subject to change we take abundant care, as if they were permanent: but that which is to endure for ever we neglect, as if it were soon to pass away. Some one is enabled to perform mighty actions, but they shall last till tomorrow, and then he perishes, as we see in the instances of those who have had yet greater power, and are now to be seen no more. Life is a dream, and a scene; and as on the stage when the scene is shifted the various pageants disappear, and as dreams flit away when the sunbeams rise, so here when the end comes, whether the universal or that of each one, all is dissolved and vanishes away. The tree that you have planted remains, and the house that you have built, it too stands on. But the planter and the builder go away, and perish. Yet these things happen without our regarding it, and we live on in luxury and pleasure, and are ever furnishing ourselves with such things, as if we were immortal.

Hear what Solomon says, who knew the present world by actual experience. I built me houses, I planted me vineyards, I made me gardens, and orchards and pools of water. I gathered me also silver and gold. I gat myself men-singers, and women-singers, and flocks, and herds. [Ecclesiastes 2:4-5] There was no one who lived in greater luxury, or higher glory. There was no one so wise or so powerful, no one who saw all things so succeeding to his heart's desire. What then? He had no enjoyment from all these things. What after all does he say of it himself? Vanity of vanities, all is vanity. [Ecclesiastes 12:8] Vanity not simply but superlatively. Let us believe him, and lay hold on that in which there is no vanity, in which there is truth; and what is based upon a solid rock, where there is no old age, nor decline, but all things bloom and flourish, without decay, or waxing old, or approaching dissolution. Let us, I beseech you, love God with genuine affection, not from fear of hell, but from desire of the kingdom. For what is comparable to seeing Christ? Surely nothing! What to the enjoyment of those good things? Surely nothing! Well may there be nothing; for eye has not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love Him. [1 Corinthians 2:9] Let us be anxious to obtain those things, and let us despise all these. Are we not continually complaining that human life is nothing? Why are you solicitous for what is nothing? Why do you sustain such toils, for what is nothing? You see splendid houses, does the sight of them delude you? Look up to heaven. Raise your view from pillars of stone to that beautiful fabric, compared with which the others are as the works of ants and pismires. Learn philosophy from that spectacle, ascend to heavenly things, and look thence upon our splendid buildings, and see that they are nothing, the mere toys of little children. Do you see not how much finer, how much lighter, how much purer, how much more translucent, is the air the higher you ascend? There have they that do alms their mansions and their tabernacles. These that are here are dissolved at the resurrection, or rather before the resurrection destroyed by the stroke of time. Nay often in their most flourishing state and period an earthquake overthrows, or fire entirely ruins them. For not only the bodies of men, but their very buildings are liable to untimely deaths. Nay, sometimes things decayed by time stand firm under the shock of an earthquake, while glittering edifices, firmly fixed, and newly constructed, are struck but by lightning and perish. And this, I believe, is the interposition of God, that we may not take pride in our buildings.

Would you again have another ground for cheerfulness? Go to the public buildings, in which you share equally with others. For the most magnificent private houses, after all, are less splendid than the public edifices. There you may remain, as long as you please. They belong to you as much as to others, since they are common to you with others; they are common, and not private. But those, you say, delight you not. They delight you not, partly because you are familiar with them, and partly from your covetousness. So the pleasantness is not in the beauty, but in the appropriating! So the pleasure is in greediness, and in the wish to make every man's goods your own! How long are we to be nailed to these things? How long are we to be fastened to the earth, and grovel, like worms, in the dirt? God has given us a body of earth, that we might carry it with us up to heaven, not that we should draw our soul down with it to earth. Earthy it is, but if we please, it may be heavenly. See how highly God has honored us, in committing to us so excellent a frame. I made heaven and earth, He says, and to you I give the power of creation. Make your earth heaven. For it is in your power. I am He that makes and transforms all things [Amos 5:8, Septuagint], says God of Himself. And He has given to men a similar power; as a painter, being an affectionate father, teaches his own art to his son. I formed your body beautiful, he says, but I give you the power of forming something better. Make your soul beautiful. I said, Let the earth bring forth grass, and every fruitful tree. [Genesis 1:11] Do thou also say, Let this earth bring forth its proper fruit, and what you will to produce will be produced. I make the summer and the cloud. I create the lightning and the wind. [Amos 4:13; Psalm 74:17] I formed the dragon, that is, the devil, to make sport with him. [Psalm 104:26] Nor have I grudged you the like power. You, if you will, can sport with him, and bind him as you would a sparrow. I make the sun to rise upon the evil and the good: do thou imitate Me, by imparting of that is yours to the good and the evil. When mocked I bear with it, and do good to those who mock Me: imitate Me, as you can. I do good, not to be requited; imitate Me, and do good, not to be repaid. I have lighted luminaries in the heavens. Do thou light others brighter than these, for you can, by enlightening those that are in error. For to know Me is a greater benefit than to behold the sun. You can not create a man, but you can make him just and acceptable to God. I formed his substance, do thou beautify his will. See how I love you, and have given you the power in the greater things.

Beloved, see how we are honored! Yet some are so unreasonable and so ungrateful as to say, Why are we endowed with free will? But how in all the particulars which we have mentioned could we have imitated God, if there had been no free will? I rule Angels, He says, and so do you, through Him who is the First-fruits. [1 Corinthians 15:23] I sit on a royal throne, and you are seated with Me in Him who is the First-fruits. As it is said, He has raised us up together and made us sit together in heavenly places in Christ Jesus. [Ephesians 2:6] Through Him who is the First-fruits, Cherubim and Seraphim adore you, with all the heavenly host, principalities and powers, thrones and dominions. Disparage not your body, to which such high honors appertain, that the unbodied Powers tremble at it.

But what shall I say? It is not in this way only that I have shown My love to you, but by what I have suffered. For you I was spit upon, I was scourged. I emptied myself of glory, I left My Father and came to you, who dost hate Me, and turn from Me, and art loath to hear My Name. I pursued you, I ran after you, that I might overtake you. I united and joined you to myself, eat Me, drink Me, I said. Above I hold you, and below I embrace you. Is it not enough for you that I have your First-fruits above? Does not this satisfy your affection? I descended below: I not only am mingled with you, I am entwined in you. I am masticated, broken into minute particles, that the interspersion, and commixture, and union may be more complete. Things united remain yet in their own limits, but I am interwoven with you. I would have no more any division between us. I will that we both be one.

Therefore knowing these things and remembering His abundant care for us, let us do all things which may prove us not unworthy of His great gift, which God grant that we may all obtain, through the grace and lovingkindness of Christ Jesus our Lord, with whom, etc.

I charge you before God and the Lord Jesus Christ and the elect angels, that you observe these things without preferring one before another, doing nothing by partiality. Lay hands hastily on no man, neither be partaker of other men's sins: keep yourself pure. Drink no longer water, but use a little wine for your stomach's sake and your frequent infirmities.

Having spoken of Bishops and Deacons, of men, and women, of widows and elders, and of all others, and having shown how great was the authority of a Bishop, now he was speaking of judgment, he has added, I charge you before God and the Lord Jesus Christ and the elect angels, that you observe these things without preferring one before another, doing nothing by partiality. Thus fearfully he charges him. For though Timothy was his beloved son, he did not therefore stand in awe of him. For as he was not ashamed to say of himself, Lest by any means when I have preached to others, I myself should be a cast-away [1 Corinthians 9:27]; much less would he be afraid or ashamed in the case of Timothy. He called the Father and the Son to witness. But wherefore the elect Angels? From great moderation, as Moses said, I call heaven and earth to witness [Deuteronomy 4:26]; and again, Hear ye, O mountains, and strong foundations of the earth. [Micah 6:2] He calls the Father and the Son to witness what he has said, making his appeal to Them against that future Day, that if anything should be done that ought not to be done, he was clear from the guilt of it.

That thou observe these things without preferring one before another, doing nothing by partiality. That is, that you deal impartially and equally between those who are upon trial and are to be judged by you, that no one may pre-occupy your mind, or gain you over to his side beforehand.

But who are the elect Angels? It is because there are some not elect. As Jacob calls to witness God and the heap [Genesis 31:45], so we often take at once superior and inferior persons to witness; so great a thing is testimony. As if he had said, I call to witness God and His Son and His servants, that I have charged you: so before them I charge you. He impresses Timothy with fear; after which he adds, what was most vital, and bears most on the maintenance of the Church, the matter of Ordinations. Lay hands, he says, suddenly on no man, neither be partaker of other men's sins. What is suddenly? Not upon a first, nor a second, nor a third trial, but after frequent and strict examination and circumspection. For it is an affair of no common peril. For you will be responsible for the sins committed by him, as well his past as his future sins, because you have delegated to him this power. For if you overlook the past unduly, you are answerable for the future also, as being the cause of them, by placing him in that station, and of the past too, for not leaving him to mourn over them, and to be in compunction. For as you are a partaker of his good actions, so are you of his sins.

Keep yourself pure. This he says with reference to chastity.

Drink no longer water, but use a little wine for your stomach's sake and your often infirmities. If one who had practiced fasting to such an extent, and used only water, so long that he had brought on infirmities and frequent infirmities, is thus commanded to be chaste, and does not refuse the admonition, much less ought we to be offended when we receive an admonition from any one. But why did not Paul restore strength to his stomach? Not because he could not — for he whose garment had raised the dead was clearly able to do this too — but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended, for this was a profitable visitation. If indeed to Paul himself a messenger of Satan was sent that he should not be exalted above measure [2 Corinthians 12:11], much more might it be so with Timothy. For the miracles he wrought were enough to have rendered him arrogant. For this reason he is left to be subject to the rules of medicine, that he may be humbled, and others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, Your often infirmities, as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as was for health and not for luxury.

Ver. 24. Some men's sins are open beforehand, going before to judgment; and some they follow after.

In speaking of ordination, he had said, Be not partaker of other men's sins. But what, he might say, if I be ignorant of them? Why, some men's sins are open beforehand, going before them to judgment, and some they follow after. Some men's, he means, are manifest, because they, go before, while others' are unknown, because they follow after.

Ver. 25. Likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid.

Chap. vi. ver.

1. Let as many servants as are under the yoke count their masters worthy of all honor, that the Name of God and His doctrine be not blasphemed.

Let them count them worthy of all honor, he says; for do not suppose, because you are a believer, that you are therefore a free man: since your freedom is to serve the more faithfully. For if the unbeliever sees slaves conducting themselves insolently on account of their faith, he will blaspheme, as if the Doctrine produced insubordination. But when he sees them obedient, he will be more inclined to believe, and will the rather attend to our words. But God, and the Gospel we preach, will be blasphemed, if they are disobedient. But what if their own master be an unbeliever? Even in that case they ought to submit, for God's Name's sake.

Ver.

2. And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful and beloved partakers of the benefit.

As though he had said, If you are thought worthy of so great a benefit, as to have your masters for your brethren, on this account you ought more especially to submit.

Going before to judgment. This he had said, implying that of evil actions here some are concealed, and some are not; but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed. What then? What is the use of mentioning this? Because if here any escape detection, they will not hereafter. There all things are laid open; and this is the greatest consolation to those who do well.

Then because he had said, Do nothing by partiality, as if under the necessity of interpreting it, he adds, As many servants as are under the yoke. But you will say, What has a Bishop to do with this? Much surely, for it is his office to exhort and to teach these too. And here he makes excellent regulations with respect to them. For we see him everywhere commanding the servants rather than their masters, showing them the ways of submission, and treating them with great regard. He exhorts them therefore to submit with great meekness. But the masters he recommends to forbear the use of terror. Forbearing threatening [Ephesians 6:9], he says. And why does he thus command? In the case of unbelievers, naturally, because it would have been unreasonable to address those who would pay no heed to him; but where believers were concerned, what was his reason? Because masters contribute greater benefits to their servants, than servants to their masters. For the former furnish the money to purchase for them sufficient food and clothing; and bestow much care upon them in other respects, so that the masters pay them the larger service, which is here intimated, when he says, they are faithful and beloved, partakers of the benefit. They suffer much toil and trouble for your repose, ought they not in return to receive much honor from their servants?

Moral. But if he exhorts servants to render such implicit obedience, consider what ought to be our disposition towards our Master, who brought us into existence out of nothing, and who feeds and clothes us. If in no other way then, let us render Him service at least as our servants render it to us. Do not they order their whole lives to afford rest to their masters, and is it not their work and their life to take care of their concerns? Are they not all day long engaged in their masters' work, and only a small portion of the evening in their own? But we, on the contrary, are ever engaged in our own affairs, in our Master's hardly at all, and that too, though He needs not our services, as masters need those of their servants, but those very acts redound to our own benefit. In their case the master is benefited by the ministry of the servant, but in ours the ministry of the servant profits not the Master, but is beneficial on the other hand to the servant. As the Psalmist says, My goods are nothing unto You. [Psalm 16:2] For say, what advantage is it to God, that I am just, or what injury, that I am unjust? Is not His nature incorruptible, incapable of injury, superior to all suffering? Servants having nothing of their own, all is their masters', however rich they may be. But we have many things of our own.

And it is not merely so great honor, that we enjoy from the King of the universe. What master ever gave his own son for his servant? No one, but all would rather choose to give their servants for their sons. Here on the contrary, He spared not His own Son, but gave Him up for us all, for His enemies who hated Him. Servants, though very hard service is exacted of them, are not impatient; at least, not the well-disposed. But how many times do we utter discontent? The master promises to his servants nothing like what God promises to us; but what? Freedom here, which is often worse than bondage; for it is often embittered by famine beyond slavery itself. Yet this is their greatest boon. But with God there is nothing temporal, nothing mortal; but what? Would you learn? Listen then, He says, Henceforth I call you not servants. You are my friends. [John 15:13-14]

Beloved, let us be ashamed, let us fear. Let us only serve our Master, as our servants serve us. Rather not even the smallest portion of service do we render! Necessity makes them philosophers. They have only food and lodging; but we, possessing much and expecting more, insult our Benefactor with our luxury. If from nothing else, from them at least let us learn the rules of philosophy. The Scripture is wont to send men not even to servants, but to irrational creatures, as when it bids us imitate the bee and the ant. But I advise you but to imitate servants: only so much as they do from fear of their masters, let us do from the fear of God; for I cannot find that you do even this. They receive many insults from fear of us, and endure them in silence with the patience of philosophers. Justly or unjustly they are exposed to our violence, and they do not resist, but entreat us, though often they have done nothing wrong. They are contented to receive no more and often less than they need; with straw for their bed, and only bread for their food, they do not complain or murmur at their hard living, but through fear of us are restrained from impatience. When they are entrusted with money, they restore it all. For I am not speaking of the worthless, but of the moderately good. If we threaten them, they are at once awed.

Is not this philosophy? For say not they are under necessity, when you too are under a necessity in the fear of hell. And yet do you not learn wisdom, nor render to God as much honor, as you receive from your servants. Of your servants each has the apartment assigned to him by your rules, and he does not invade that of his neighbor, nor do any injury from a desire of more than he has. This forbearance the fear of their master enforces among domestics, and seldom will you see a servant robbing or injuring a fellow-servant. But among free men it is quite the reverse. We bite and devour one another. We fear not our Master: we rob and plunder our fellow-servants, we strike them in His very sight. This the servant will not do; if he strikes, it is not when his master sees him; if he reviles, it is not when his master hears him. But we dare do anything, though God sees and hears it all.

The fear of their master is ever before their eyes, the fear of our Master never before ours. Hence the subversion of all order, hence all is confusion and destruction. And we never take into consideration the offenses we have committed, but if our servants do amiss, we call them to a rigorous account for everything, even to the least misdemeanor. I say not this to make servants remiss, but to chide our supineness, to rouse us from our sloth, that we may serve our God with as much zeal as servants do their master; our Maker, as faithfully as our fellow-creatures serve us, from whom they have received no such gift. For they too are free by nature. To them also it was said, Let them have dominion over the fishes. [Genesis 1:26] For this slavery is not from nature: it is the result of some particular cause, or circumstances. Yet, notwithstanding, they pay us great honor; and we with great strictness exact services from them, while to God we hardly render the smallest portion, though the advantage of it would redound to ourselves. For the more zealously we serve God, the greater gainers we shall be. Let us not then deprive ourselves of such important benefits. For God is self-sufficient, and wants nothing; the recompense and the advantage reverts altogether to us. Let us therefore, I beseech you, be so affected, as serving not God but ourselves, and with fear and trembling let us serve Him, that we may obtain the promised blessings, through Jesus Christ our Lord, with whom, etc.

These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof comes envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw yourself. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out.

A teacher has need not only of authority, but of gentleness, and not only of gentleness, but of authority. And all these the blessed Paul teaches, at one time saying, These things command and teach [1 Timothy 4:11]; at another, These things teach and exhort. For if physicians entreat the sick, not for the benefit of their own health, but that they may relieve their sickness, and restore their prostrate strength, much more ought we to observe this method, of entreating those whom we teach. For the blessed Paul does not refuse to be their servant: We preach not ourselves, he says; but Christ Jesus the Lord; and ourselves your servants for Jesus' sake [2 Corinthians 4:5]; and again, All things are yours, whether Paul or Apollos. [1 Corinthians 3:12] And in this service he serves with alacrity, for it is not slavery, but superior to freedom. For He says, Whoever commits sin is the servant of sin. [John 8:34]

If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing. Presumption therefore arises not from knowledge, but from knowing nothing. For he that knows the doctrines of godliness is also the most disposed to moderation. He who knows sound words, is not unsound. For what inflammation is in the body, that pride is in the soul. And as we do not in the first case say that the inflamed part is sound, so neither do we here consider the arrogant. It is possible then to be knowing, and yet to know nothing. For he that knows not what he ought to know, knows nothing. And that pride arises from knowing nothing is manifest from hence. Christ made Himself of no reputation [Philippians 2:7], he therefore who knows this will not be high-minded. Man has nothing except from God, therefore he will not be high-minded. For what have you that thou did not receive? [1 Corinthians 4:7] He washed the feet of His disciples, how can he who knows this be setting himself up? Therefore He says, When you have done all, say we are unprofitable servants. [Luke 17:10] The publican was accepted only from his humility, the Pharisee perished by his boastfulness. He who is puffed up knows none of these things. Again, Christ Himself says, If I have spoken evil, bear witness of the evil; but if well, why do you smite me? [John 18:23]

Doting about questions. To question then is to dote. And strifes of words; this is justly said. For when the soul is fevered with reasonings, and stormy, then it questions, but when it is in a sound state, it does not question, but receives the faith. But from questionings and strifes of words nothing can be discovered. For when the things which faith only promises are received by an inquisitive spirit, it neither demonstrates them, nor suffers us to understand them. If one should close his eyes, he would not be able to find anything he sought: or if, again with his eyes open, he should bury himself, and exclude the sun, he would be unable to find anything, thus seeking. So without faith nothing can be discerned, but contentions must needs arise. Whereof come railings, evil surmisings; that is, erroneous opinions and doctrines arising from questionings. For when we begin to question, then we surmise concerning God things that we ought not.

Perverse disputings, that is, leisure or conversation, or he may mean intercommunication, and that as infected sheep by contact communicate disease to the sound, so do these bad men.

Destitute of the truth, thinking that gain is godliness. Observe what evils are produced by strifes of words. The love of gain, ignorance, and pride; for pride is engendered by ignorance.

From such withdraw yourself. He does not say, engage and contend with them, but withdraw yourself, turn away from them; as elsewhere he says, A man that is an heretic after the first and second admonition reject. [Titus 3:10] He shows that they do not so much err from ignorance, as they owe their ignorance to their indolence. Those who are contentious for the sake of money you will never persuade. They are only to be persuaded, so long as you give, and even so you will never satisfy their desires. For it is said, The covetous man's eye is not satisfied with a portion. [Sirach 14:9] From such then, as being incorrigible, it is right to turn away. And if he who had much obligation to fight for the truth, is advised not to engage in contention with such men, much more should we avoid it, who are in the situation of disciples.

Having said, They think that godliness is a means of gain, he adds: But godliness with contentment is great gain, not when it possesses wealth, but when it has it not. For that he may not despond on account of his poverty, he encourages and revives his spirit. They think, he says, that godliness is a means of gain, and so it is; only not in their way, but in a much higher. Then having demolished theirs he extols the other. For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.

Ver. 8. And having food and raiment, let us be therewith content.

Such things, and so much ought we to eat, as will suffice to nourish us, and such things should we put on, as will cover us, and clothe our nakedness, and nothing more; and a common garment will answer this purpose. Then he urges them from the consideration of things here, saying,

Ver. 9. But they that will be rich; not those that are rich, but those who wish to be. For a man may have money and make a good use of it, not overvaluing it, but bestowing it upon the poor. Such therefore he does not blame, but the covetous.

They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

He has justly said, they drown men, since they cannot be raised from that depth. In destruction and perdition.

Ver. 10. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Two things he mentions, and that which to them might seem the more weighty he places last, their many sorrows. And to learn how true this is, the only way is to sojourn with the rich, to see how many are their sorrows, how bitter their complaints.

Ver. 11. But you, O man of God.

This is a title of great dignity. For we are all men of God, but the righteous peculiarly so, not by right of creation only, but by that of appropriation. If then you are a man of God, seek not superfluous things, which lead you not to God, but

Flee these things, and follow after righteousness. Both expressions are emphatic; he does not say turn from one, and approach the other, but flee these things, pursue righteousness, so as not to be covetous.

Godliness, that is, soundness in doctrines.

Faith, which is opposed to questionings.

Love, patience, meekness.

Ver. 12. Fight the good fight of faith, lay hold on eternal life. Lo, there is your reward, whereunto you are also called, and hast professed a good profession, in hope of eternal life, before many witnesses.

That is, do not put that confidence to shame. Why do you labor to no profit? But what is the temptation and snare, which he says, those that would be rich fall into? It causes them to err from the faith, it involves them in dangers, it renders them less intrepid. Foolish desires, he says. And is it not a foolish desire, when men like to keep idiots and dwarfs, not from benevolent motives, but for their pleasure, when they have receptacles for fishes in their halls, when they bring up wild beasts, when they give their time to dogs, and dress up horses, and are as fond of them as of their children? All these things are foolish and superfluous, nowise necessary, nowise useful.

Foolish and hurtful lusts! What are hurtful lusts? When men live unlawfully, when they desire what is their neighbor's, when they do their utmost in luxury, when they long for drunkenness, when they desire the murder and destruction of others. From these desires many have aimed at tyranny, and perished. Surely to labor with such views is both foolish and hurtful. And well has he said, They have erred from the faith. Covetousness attracting their eyes to herself, and gradually stealing away their minds, suffers them not to see their way. For as one walking on the straight road, with his mind intent on something else, proceeds on his way indeed, but, often without knowing it, passes by the very city to which he was hastening, his feet plying on at random and to no purpose: such like a thing is covetousness. They have pierced themselves through with many sorrows. Do you see what he means by that word pierced? What he means to express by the allusion is this. Desires are thorns, and as when one touches thorns, he gores his hand, and gets him wounds, so he that falls into these lusts will be wounded by them, and pierce his soul with griefs. And what cares and troubles attend those who are thus pierced, it is not possible to express. Therefore he says, Flee these things, and follow after righteousness, godliness, faith, love, patience, meekness. For meekness springs from love.

Ver. 12. Fight the good fight.

Here he commends his boldness and manliness, that before all he confidently made profession, and he reminds him of his early instruction.

Lay hold on eternal life.

There is need not only of profession, but of patience also to persevere in that profession, and of vehement contention, and of numberless toils, that you be not overthrown. For many are the stumbling-blocks, and impediments, therefore the way is strait and narrow. [Matthew 7:14] It is necessary therefore to be self-collected, and well girt on every side. All around appear pleasures attracting the eyes of the soul. Those of beauty, of wealth, of luxury, of indolence, of glory, of revenge, of power, of dominion, and these are all fair and lovely in appearance, and able to captivate those who are unsteady, and who do not love the truth. For truth has but a severe and uninviting countenance. And why? Because the pleasures that she promises are all future, whereas the others hold out present honors and delights, and repose; though all are false and counterfeit. To these therefore adhere gross, effeminate, unmanly minds, indisposed to the toils of virtue. As in the games of the heathens, he who does not earnestly covet the crown, may from the first give himself up to revellings and drunkenness, and so do in fact the cowardly and unmanly combatants, while those who look steadfastly to the crown sustain blows without number. For they are supported and roused to action by the hope of future reward.

Moral. Let us then flee from this root of all evils, and we shall escape them all. The love of money, he says, is the root; thus says Paul, or rather Christ by Paul, and let us see how this is. The actual experience of the world testifies it. For what evil is not caused by wealth, or rather not by wealth, but by the wicked will of those who know not how to use it? For it is possible to use wealth in well doing, and even through means of it to inherit the kingdom. But now what was given us for the relief of the poor, to make amends for our past sins, to win a good report, and to please God, this we employ against the poor and wretched, or rather against our own souls, and to the high displeasure of God. For as for the other, a man robs him of his wealth, and reduces him to poverty, but himself to death; and him he causes to pine in penury here, but himself in that eternal punishment. Are they equal sufferers, think you?

What evils then does it not cause! What fraudulent practices, what robberies! What miseries, enmities, contentions, battles! Does it not stretch forth its hand even to the dead, nay, to fathers, and brethren? Do not they who are possessed by this passion violate the laws of nature, and the commandments of God? In short everything? Is it not this that renders our courts of justice necessary? Take away therefore the love of money, and you put an end to war, to battle, to enmity, to strife and contention. Such men ought therefore to be banished from the world, as wolves and pests. For as opposing and violent winds, sweeping over a calm sea, stir it up from its foundations, and mingle the sands of the deep with the waves above, so the lovers of wealth confound and unsettle everything. The covetous man never knows a friend: a friend, did I say? He knows not God Himself, driven mad, as he is, by the passion of avarice. Do you not see the Titans going forth sword in hand? This is a representation of madness. But the lovers of money do not counterfeit, they are really mad, and beside themselves; and if you could lay bare their souls, you would find them armed in this way not with one or two swords, but with thousands, acknowledging no one, but turning their rage against all; flying and snarling at all, slaughtering not dogs, but the souls of men, and uttering blasphemies against heaven itself. By these men all things are subverted, and ruined by their madness after wealth.

For whom indeed, whom I should accuse, I know not! It is a plague that so seizes all, some more, some less, but all in a degree. Like a fire catching a wood, that desolates and destroys all around, this passion has laid waste the world. Kings, magistrates, private persons, the poor, women, men, children, are all alike affected by it. As if a gross darkness had overspread the earth, no one is in his sober senses. Yet we hear, both in public and private, many declamations against covetousness, but no one is mended by them.

What then is to be done? How shall we extinguish this flame? For though it has risen up to heaven itself, it is to be extinguished. We have only to be willing, and we shall be able to master the conflagration. For as by our will it has got head, so it may be brought under by our will. Did not our own choice cause it, and will not the same choice avail to extinguish it? Only let us be willing. But how shall that willingness be engendered? If we consider the vanity and the unprofitableness of wealth, that it cannot depart hence with us, that even here it forsakes us, and that while it remains behind, it inflicts upon us wounds that depart along with us. If we see that there are riches There, compared to which the wealth of this world is more despicable than dung. If we consider that it is attended with numberless dangers, with pleasure that is temporary, pleasure mingled with sorrow. If we contemplate aright the true riches of eternal life, we shall be able to despise worldly wealth. If we remember that it profits nothing either to glory, or health, or any other thing; but on the contrary drowns men in destruction and perdition. If you consider that here you are rich, and hast many under you, but that when you depart hence, you will go naked and solitary. If we often represent these things to ourselves, and listen to them from others, there will perhaps be a return to a sound mind, and a deliverance from this dreadful punishment.

Is a pearl beautiful? Yet consider, it is but sea water, and was once cast away in the bosom of the deep. Are gold and silver beautiful? Yet they were and are but dust and ashes. Are silken vestments beautiful? Yet they are nothing but the spinning of worms. This beauty is but in opinion, in human prejudice, not in the nature of the things. For that which possesses beauty from nature, need not any to point it out. If you see a coin of brass that is but gilded over, you admire it at first, fancying that it is gold; but when the cheat is shown to you by one who understands it, your wonder vanishes with the deceit. The beauty therefore was not in the nature of the thing. Neither is it in silver; you may admire tin for silver, as you admired brass for gold, and you need some one to inform you what you should admire. Thus our eyes are not sufficient to discern the difference. It is not so with flowers, which are much more beautiful. If you see a rose, you need no one to inform you, you can of yourself distinguish an anemone, and a violet, or a lily, and every other flower. It is nothing therefore but prejudice. And to show, that this destructive passion is but a prejudice; tell me, if the Emperor were pleased to ordain that silver should be of more value than gold, would you not transfer your love and admiration to the former? Thus we are everywhere under the influence of covetousness and opinion. And that it is so, and that a thing is valued for its rarity, and not for its nature, appears hence. The fruits that are held cheap among us are in high esteem among the Cappadocians, and among the Serians even more valuable than the most precious among us, from which country these garments are brought; and many such instances might be given in Arabia and India, where spices are produced, and where precious stones are found. Such preference therefore is nothing but prejudice, and human opinion. We act not from judgment, but at random, and as accident determines. But let us recover from this intoxication, let us fix our view upon that which is truly beautiful, beautiful in its own nature, upon godliness and righteousness; that we may obtain the promised blessings, through the grace and lovingkindness of Jesus Christ our Lord, with whom, etc.

I give you charge in the sight of God, Who quickens all things, and before Christ Jesus, Who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times He shall show, Who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only has immortality, dwelling in the light which no man can approach unto; Whom no man has seen, nor can see; to Whom be honor and power everlasting. Amen.

Again he calls God to witness, as he had done a little before, at once to increase his disciple's awe, and to secure his safety, and to show that these were not human commandments, that receiving the commandment as from the Lord Himself, and ever bearing in mind the Witness before Whom he heard it, he may have it more fearfully impressed upon his mind.

I charge you, he says, before God, Who quickens all things.

Here is at once consolation in the dangers which awaited him, and a remembrance of the resurrection awakened in him.

And before Jesus Christ, Who before Pontius Pilate witnessed a good confession.

The exhortation again is derived from the example of his Master, and what he means is this; as He had done, so ought you to do, for for this cause He witnessed [1 Peter 2:21], that we might tread in His steps.

A good confession. What he does in his Epistle to the Hebrews, — Looking unto Jesus, the Author and Finisher of our faith; Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider Him that endured such contradiction of sinners against Himself, lest you be wearied and faint in your minds [Hebrews 12:2-3] — that he now does to his disciple Timothy. As if he had said, Fear not death, since you are the servant of God, Who can give life to all things.

But to what good confession does he allude? To that which He made when Pilate asked, Are you a King? To this end, He said, was I born. And again, I came, that I might bear witness to the Truth. Behold, these have heard Me. [John 18:37] He may mean this, or that when asked, Are you the Son of God? He answered, You say, that I am (the Son of God). [Luke 22:70] And many other testimonies and confessions did He make.

Ver. 14. That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.

That is, till your end, your departure hence, though he does not so express it, but that he may the more arouse him, says, till His appearing. But what is to keep the commandment without spot? To contract no defilement, either of doctrine or of life.

Ver. 15. Which in His times He shall show, Who is the blessed and only Potentate, King of kings, and Lord of lords, Who only has immortality, dwelling in the light which no man can approach unto.

Of whom are these things said? Of the Father, or of the Son? Of the Son, undoubtedly: and it is said for the consolation of Timothy, that he may not fear nor stand in awe of the kings of the earth.

In His times, that is, the due and fitting times, that he may not be impatient, because it has not yet come. And whence is it manifest, that He will show it? Because He is the Potentate, the only Potentate. He then will show it, Who is blessed, nay blessedness itself; and this is said, to show that in that appearing there is nothing painful or uneasy.

But he says, only, either in contradistinction to men, or because He was unoriginated, or as we sometimes speak of a man whom we wish to extol.

Who only has immortality. What then? Has not the Son immortality? Is He not immortality itself? How should not He, who is of the same substance with the Father, have immortality?

Dwelling in the light which no man can approach unto. Is He then Himself one Light, and is there another in which He dwells? Is He then circumscribed by place? Think not of it. By this expression is represented the Incomprehensibleness of the Divine Nature. Thus he speaks of God, in the best way he is able. Observe, how when the tongue would utter something great, it fails in power.

Whom no man has seen nor can see. As, indeed, no one has seen the Son, nor can see Him.

To whom be honor and power everlasting. Amen. Thus properly, and much to the purpose, has he spoken of God. For as he had called Him to witness, he speaks much of that Witness, that his disciple may be in the greater awe. In these terms he ascribes glory to Him, and this is all we can do, or say. We must not enquire too curiously, who He is. If power everlasting is His, fear not. Yea though now it take not place, to Him is honor, to Him is power evermore.

Ver. 17. Charge them that are rich in this world that they be not high-minded.

He has well said, rich in this world. For there are others rich in the future world. And this advice he gives, knowing that nothing so generally produces pride and arrogance as wealth. To abate this, therefore, he immediately adds, Nor trust in uncertain riches; since that was the source of pride; inasmuch as he who hopes in God, is not elated. Why do you place your hopes upon what is instantly transferable? For such is wealth! And why do you hope on that of which you can not be confident? But you say, how can they avoid being high-minded? By considering the instability and uncertainty of riches, and that hope in God is infinitely more valuable; God being the Author of wealth itself.

Ver. 17. But in the living God, he says, who gives us richly all things to enjoy.

This all things richly is justly spoken, in reference to the changes of the year, to air, light, water, and other gifts. For how richly and ungrudgingly are all these bestowed! If you seek riches, seek those that are stable and enduring, and which are the fruit of good works. He shows that this is his meaning by what follows.

Ver. 18. That they do good, he says, that they be rich in good works, ready to distribute, willing to communicate.

The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind.

Ver. 19. Laying up in store for themselves a good foundation against the time to come.

There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring.

Ver. 19. That they may lay hold, he says, on eternal life.

For the doing of good works can secure the enjoyment of eternal life.

Ver. 20. O Timothy, keep that which is committed to your trust.

Let it not suffer diminution. It is not your own. You are entrusted with the property of another, do not lessen it.

Ver. 20. Avoiding profane and vain babblings, and oppositions of science falsely so called.

Well did he thus call it. For where there is not faith, there is not knowledge; when anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics, as knowing more than others.

Ver. 21. Which some professing have erred concerning the faith.

You see how again he commands Timothy not even to meet them. Avoiding opposition. There are therefore oppositions to which we ought not to vouchsafe an answer, because they turn men from faith, and do not suffer one to be firmly established or fixed in it. Let us not then pursue this science, but adhere to faith, that unshaken rock. For neither floods nor winds assailing will be able to harm us, since we stand on the rock immovable. Thus even in this life, if we choose Him, Who is truly the foundation, we stand, and no harm assails us. For what can hurt him who has chosen the riches, the honor, the glory, the pleasure of the life to come? They are all firm, in them there is no variableness; all things here subject to reverse, and are for ever changing. For what would you have? glory? The Psalmist says, His glory shall not descend after him. [Psalm 49:17] And often it abides not with him while he lives. But it is not so with virtue, all things which pertain to her are permanent. Here, he who obtains glory from his office, upon another succeeding to his office, becomes a private man and inglorious. The rich man is reduced to poverty by the attack of robbers, or the snares of sycophants and knaves. It is not so with Christians. The temperate man, if he take heed to himself, will not be robbed of his virtue. He who rules himself, cannot become a common man and a subject.

And that this rule is superior to any other, will appear upon examination. For of what advantage, tell me, is it to reign over nations of our fellow-men, and to be the slaves of our own passions? Or what are we the worse for having no one under our rule, if we are superior to the tyranny of the passions? That indeed is Freedom, that is Rule, that is Royalty and Sovereignty. The contrary is slavery, though a man be invested with countless diadems. For when a multitude of masters sway him from within, the love of money, the love of pleasure, and anger, and other passions, what avails his diadem? The tyranny of those passions is more severe, when not even his crown has power to deliver him from their subjection. As if one who had been a king should be reduced to slavery by barbarians, and they wishing to show their power the more absolutely, should not strip him of his purple robe and his diadem, but oblige him to work in them, and to perform all menial offices, to draw water, and to cook their food, that his disgrace and their honor might be the more apparent: so do our passions domineer over us more barbarously than any barbarians. For he that despises them can despise the barbarians too; but he that submits to them, will suffer more severely than from barbarians. The barbarian, when his power prevails, may afflict the body, but these passions torture the soul, and lacerate it all over. When the barbarian has prevailed, he delivers one to temporal death, but these to that which is to come. So that he alone is the free man, who has his freedom in himself; and he who submits to these unreasonable passions, is the slave.

No master, however inhuman, imposes such severe and inhuman commands. They say to him, in effect, Disgrace your soul without end or object — offend your God — be deaf to the claims of nature; though it be your father or your mother, be not ashamed to set yourself against them. Such are the commands of avarice. Sacrifice to me, she says, not calves, but men. The prophet indeed says, Sacrifice men, for the calves have failed. [Hosea 13:2, Septuagint] But avarice says, Sacrifice men, though there are yet calves. Sacrifice those who have never injured you, yea slay them, though they have been your benefactors. Or again, Be at war, and go about as the common enemy of all, of nature herself, and of God. Heap up gold, not that you may enjoy it, but that you may keep it, and work greater torture to yourself. For it is not possible that the lover of money should be able to enjoy it, since he fears lest his gold should be diminished, lest his hoards should fail. Be watchful, it says, be suspicious of every one, even domestics and friends. Have an eye to the goods of other men. Though you see the poor man perishing with hunger, give him nothing; but strip him, if it be possible, even of his skin. Break your oaths, lie, swear. Be an accuser, a false informer. Refuse not, if it be necessary, to rush into fire, to submit to a thousand deaths, to perish with hunger, to struggle with disease. Does not avarice impose these laws? Be offensive and impudent, shameless and bold, villainous and wicked, ungrateful, unfeeling, unfriendly, faithless, devoid of affection, a parricide, a beast rather than a man. Surpass the serpent in bitterness, the wolf in rapacity. Exceed in brutality even the beast, nay should it be necessary to proceed even to the malignity of the devil, refuse not. Be a stranger to your benefactor.

Does not avarice say all this, and is it not listened to? God on the contrary says, Be a friend to all, be gentle, beloved by all, give offense causelessly to no one. Honor your father and your mother. Win an honorable reputation. Be not a man, but an angel. Utter nothing immodest, nothing false, nor even think of it. Relieve the poor. Bring not trouble on yourself, by ravaging others. Be not bold nor insolent. God says this, but no one hearkens. Is not hell then justly threatened, and the fire, and the worm that dies not? How long are we thus to thrust ourselves down the precipice? How long are we to walk upon thorns, and pierce ourselves with nails, and be grateful for it? We subject ourselves to cruel tyrants, and refuse the gentle Master, who imposes nothing grievous, nor barbarous, nor burdensome, nor unprofitable, but all things such as are useful, and valuable, and beneficial. Let us then arouse ourselves, and be self-collected, and gather our forces. Let us love God as we ought, that we may obtain the blessings promised to those that love Him, through the grace and mercy of our Lord Jesus Christ, with whom, to the Father, etc.

2 Timothy 1:1, 2

Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Jesus Christ, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.

What is the reason of his writing this second Epistle to Timothy? He had said, I hope to come unto you shortly [1 Timothy 3:14], and as this had not taken place, instead of coming to him, he consoles him by a letter, when he was grieving perhaps for his absence, and oppressed by the cares of the government, which he had now taken in hand. For even great men, when they are placed at the helm, and are charged with the direction of the Church, feel the strangeness of their position, and are overwhelmed, as it were, by the waves of business. This was particularly the case when the Gospel was first preached, when the ground was everywhere unturned, and all was opposition and hostility. There were, besides, heresies commencing from the Jewish teachers, as he has shown in his former Epistle. Nor does he only comfort him by letters, he invites him to come to him: Do your diligence, he says, to come shortly unto me, and, when you come, bring with you the books, but especially the parchments. [2 Timothy 4:9-13] And he seems to have written this Epistle when his end was approaching. For he says, I am now ready to be offered up; and again, At my first answer no man stood with me. [2 Timothy 4:6-16] To set all this right, he both offers consolation from his own trials, and also says,

Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus.

Thus at the very commencement he raises up his mind. Tell me not, he says, of the dangers here. These obtain for us eternal life, where there is no peril, where grief and mourning flee away. For He has not made us Apostles only that we might encounter dangers, but that we might even suffer and die. And as it would not be a consolation to recount to him his own troubles, but rather an increase of his grief, he begins immediately with offering comfort, saying, According to the promise of life which is in Jesus Christ. But if it is a promise, seek it not here. For, hope that is seen is not hope. [Romans 8:24]

Ver.

2. To Timothy, my dearly beloved son.

Not merely his son, but, dearly beloved; since it is possible for sons not to be beloved. Not such, he means, are you; I call you not merely a son, but a dearly beloved son. As he calls the Galatians his children, but at the same time complains of them; My little children, he says, of whom I travail in birth again. [Galatians 4:19] And he bears particular testimony to his virtue by calling him beloved. For where love does not arise from nature, it must arise from the merit of the object. Those who are born of us, are loved not only on account of their virtue, but from the force of nature; but when those who are of the faith are beloved, it is on account of nothing but their merit, for what else can it be? And this especially in the case of Paul, who never acted from partiality. And further, he shows by calling him his beloved son, that it was not because he was offended with him, or despised him, or condemned him; that he did not come to him.

Ver. 2. Grace, mercy, and peace, from God the Father, and Christ Jesus our Lord.

These things which he before prayed for, he again invokes upon him. And observe how, at the very beginning, he excuses himself for not having come to him, nor seen him. For his words, Till I come, and, Hoping to come to you shortly, had led Timothy to expect his coming soon. For this he excuses himself, but he does not immediately mention the cause of his not coming, lest he should grieve him mightily. For he was detained in prison by the emperor. But when at the end of the Epistle he invited him to come to him, then he informed him of it. He does not at the outset plunge him into sorrow, but encourages the hope that he shall see him. Greatly desiring to see you, and Do your diligence to come unto me shortly. [2 Timothy 1:4, and 4:9] Immediately therefore he raises him up, and proceeds to praise him.

Ver. 3, 4. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of you in my prayers night and day; greatly desiring to see you, being mindful of your tears, that I might be filled with joy.

'I thank God,' he says, 'that I remember you,' so much do I love you. This is a mark of excessive love, when a man glories in his affection from loving so much. I thank God, he says, Whom I serve: and how? With a pure conscience, for he had not violated his conscience. And here he speaks of his blameless life, for he everywhere calls his life his conscience. Or because I never gave up any good that I purposed, for any human cause, not even when I was a persecutor. Wherefore he says, I obtained mercy, because I did it ignorantly in unbelief [1 Timothy 1:13]; all but saying, Do not suspect that it was done of wickedness. He properly commends his own disposition, that his love may appear sincere. For what he says is in fact, I am not false, I do not think one thing and profess another. So in the book of Acts we read he was compelled to praise himself. For when they slandered him as a seditious man and an innovator, he said in his own defense, Ananias said to me, The God of our fathers has chosen you that you should know His will, and see that Just One, and should hear the voice of His mouth. For you shall be His witness unto all men of what you have seen and heard. [Acts 22:14-15] In the same manner here, that he may not, as if he had been forgetful, have the character of one void of friendship and conscience, he justly praises himself, saying, that without ceasing I have remembrance of you, and not simply that, but in my prayers. That is, it is the business of my prayers, that which I constantly continue to perform. For this he shows by saying, For this I besought God day and night, desiring to see you. Mark his fervent desire, the intensity of his love. And again, his humility, how he apologizes to his disciples, and then he shows that it was not on light or vain grounds; and this he had shown us before, but again gives proof of it. Being mindful of your tears. It was natural for Timothy, when parting from him, to mourn and weep, more than a child torn away from the milk and from the breast of its mother. That I may be filled with joy; greatly desiring to see you. I would not willingly have deprived myself of so great a pleasure, though I had been of an unfeeling and brutal nature, for those tears coming to my remembrance would have been enough to soften me. But such is not my character. I am one of those who serve God purely; so that many strong motives urged me to come to you. So then he wept. And he mentions another cause, and that of a consolatory kind.

Ver. 5. When I call to remembrance the unfeigned faith that is in you.

This is another commendation, that Timothy came not of Gentiles, nor of unbelievers, but of a family that served Christ from the first. [Acts 16:1-3]

Which dwelt first in your grandmother Lois, and your mother Eunice.

For Timothy, it says, was the son of a certain woman which was a Jewess, and believed. How a Jewess? How believing? Because she was not of the Gentiles, but on account of his father, who was a Greek, and of the Jews that were in those quarters, he took and circumcised him. Thus, as these mixtures of Jews and Gentiles took place, the Law began gradually to be dissolved. And mark in how many ways he shows that he did not despise him. I serve God, he says, I have a true conscience for my part, and you have your tears, and not your tears only, but for your faith, because you are a laborer for the Truth, because there is no deceit in you. As therefore you show yourself worthy of love, being so affectionate, so genuine a disciple of Christ; and as I am not one of those who are devoid of affection, but of those who earnestly pursue the Truth; what hindered me from coming to you?

And I am persuaded that in you also.

From the beginning, he means, you have had this excellency. You received from your forefathers the faith unfeigned. For the praises of our ancestors, when we share in them, redound also to us. Otherwise they avail nothing, but rather condemn us; wherefore he has said, I am persuaded that in you also. It is not a conjecture, he means, it is my persuasion; I am fully assured of it. If therefore from no human motive you have embraced it, nothing will be able to shake your faith.

Ver. 6. Wherefore I put you in remembrance that thou stir up the gift of God, which is in you by the putting on of my hands.

You see how greatly dispirited and dejected he considers him to be. He almost says, Think not that I despise you, but be assured that I do not condemn you, nor have I forgotten you. Consider, at any rate, your mother and your grandmother. It is because I know that you have unfeigned faith that I put you in remembrance. For it requires much zeal to stir up the gift of God. As fire requires fuel, so grace requires our alacrity, that it may be ever fervent. I put you in remembrance that thou stir up the gift of God, that is in you by the putting on of my hands, that is, the grace of the Spirit, which you have received, for presiding over the Church, for the working of miracles, and for every service. For this grace it is in our power to kindle or to extinguish; wherefore he elsewhere says, Quench not the Spirit. [1 Thessalonians 5:19] For by sloth and carelessness it is quenched, and by watchfulness and diligence it is kept alive. For it is in you indeed, but do thou render it more vehement, that is, fill it with confidence, with joy and delight. Stand manfully.

Ver. 7. For God has not given us the spirit of fear, but of power, and of love, and of a sound mind.

That is, we did not receive the Spirit, that we should shrink from exertion, but that we may speak with boldness. For to many He gives a spirit of fear, as we read in the wars of the Kings. A spirit of fear fell upon them. Exodus 15:16? That is, he infused terror into them. But to you He has given, on the contrary, a spirit of power, and of love toward Himself. This, then, is of grace, and yet not merely of grace, but when we have first performed our own parts. For the Spirit that makes us cry, Abba, Father, inspires us with love both towards Him, and towards our neighbor, that we may love one another. For love arises from power, and from not fearing. For nothing is so apt to dissolve love as fear, and a suspicion of treachery.

For God has not given us the spirit of fear, but of power, and of love, and of a sound mind: he calls a healthy state of the soul a sound mind, or it may mean sobriety of mind, or else a sobering of the mind, that we may be sober-minded, and that if any evil befall us, it may sober us, and cut off superfluities.

Moral. Let us then not be distressed at the evils that happen to us. This is sobriety of mind. In the season of temptation, he says, make not haste. [Sirach 2:2] Many have their several griefs at home, and we share in each other's sorrows, though not in their sources. For one is unhappy on account of his wife, another on account of his child, or his domestic, another of his friend, another of his enemy, another of his neighbor, another from some loss. And various are the causes of sorrow, so that we can find no one free from trouble and unhappiness of some kind or other, but some have greater sorrows and some less. Let us not therefore be impatient, nor think ourselves only to be unhappy.

For there is no such thing in this mortal life as being exempt from sorrow. If not today, yet tomorrow; if not tomorrow, yet some later day trouble comes. For as one cannot sail, I mean, over a long sea, and not feel disquietude, so it is not possible to pass through this life, without experience of sorrow, yea though you name a rich man; for in that he is rich, he has many occasions of inordinate desires, yea, though the king himself, since he too is ruled by many, and cannot do all that he would. Many favors he grants contrary to his wishes, and more than all men is obliged to do what he would not. How so? Because he has many about him who wish to receive his gifts. And just think how great is his chagrin, when he is desirous to effect something, but is unable, either from fear or suspicion, or hindered by enemies or by friends. Often when he has succeeded in achieving some end, he loses all the pleasure of it, from many becoming at enmity with him. Again, do you think that they are free from grief, who live a life of ease? It is impossible. As a man cannot escape death, so neither can he escape sorrow. How many troubles must they endure, which we cannot express in words, and which they only can know by experience! How many have prayed a thousand times to die, in the midst of their wealth and luxury! For luxury by no means puts men out of the reach of grief: it is rather the very thing to produce sorrows, diseases, and uneasiness, often when there is no real ground for it. For when such is the habit of the soul, it is apt to grieve even without a cause. Physicians say that from a weak state of the stomach arise sorrows without any occasion; and does not the like happen to ourselves, to feel uneasy, without knowing any cause for it? In short, we can find no one who is exempted from sorrow. And if he has less occasion for grief than ourselves, yet he thinks otherwise, for he feels his own sorrows, more than those of other men. As they who suffer pain in any part of their bodies, think that their sufferings exceed their neighbor's. He that has a disease of the eye, thinks there is nothing so painful, and he that has a disorder in the stomach, considers that the sorest of diseases, and each thinks that the heaviest of sufferings, with which he is himself afflicted. So it is with sorrow, each thinks his own present grief the most severe. For of this he judges by his own experience. He that is childless considers nothing so sad as to be without children; he that is poor, and has many children, complains of the extreme evils of a large family. He who has but one, looks upon this as the greatest misery, because that one, being set too much store by, and never corrected, becomes willful, and brings grief upon his father. He who has a beautiful wife, thinks nothing so bad as having a beautiful wife, because it is the occasion of jealousy and intrigue. He who has an ugly one, thinks nothing worse than having a plain wife, because it is constantly disagreeable. The private man thinks nothing more mean, more useless, than his mode of life. The soldier declares that nothing is more toilsome, more perilous, than warfare; that it would he better to live on bread and water than endure such hardships. He that is in power thinks there can be no greater burden than to attend to the necessities of others. He that is subject to that power, thinks nothing more servile than living at the beck of others. The married man considers nothing worse than a wife, and the cares of marriage. The unmarried declares there is nothing so wretched as being unmarried, and wanting the repose of a home. The merchant thinks the husbandman happy in his security. The husbandman thinks the merchant so in his wealth. In short, all mankind are somehow hard to please, and discontented and impatient. When condemning the whole race, he says, Man is a thing of nought [Psalm 144:4], implying that the whole kind is a wretched unhappy creature. How many long for old age! How many think youth a happy time! Thus each different period has its unhappiness. When we find ourselves censured on account of our youth, we say, why are we not old? And when our heads are hoary, we ask whither has our youth flown? Numberless, in short, are the occasions of sorrow. There is one path only by which this unevenness can be escaped. It is the path of virtue. Yet that too has its sorrows, only they are sorrows not unprofitable, but productive of gain and advantage. For if any one has sinned, he washes away his sin by the compunction that comes of his sorrow. Or, if he has grieved in sympathizing with a fallen brother, this is not without its recompense. For sympathy with those that are in misery gives us great confidence towards God.

Hear therefore what philosophy is taught by the example of Job in holy Scripture! Hear also what Paul says: Weep with them that weep; and again, Condescend to men of low estate. [Romans 12:15-16] For, by the communication of sorrow, the extreme burden of it is lightened. For as in the case of a heavy load, he that bears part of the weight relieves him who was bearing it alone, so it is in all other things.

But now, when any one of our relatives dies, there are many who sit by and console us. Nay, we often raise up even an ass that has fallen; but when the souls of our brethren are falling, we overlook them and pass by, as if they were of less value than an ass. And if we see any one entering into a tavern indecently; nay, if we see him drunk, or guilty of any other unseemly action, we do not restrain him, we rather join him in it. Whence Paul has said: They not only do these things, but have pleasure in them that do them. [Romans 1:32] The greater part even form associations for the purposes of drunkenness. But do thou, O man, form associations to restrain the madness of inebriety. Such friendly doings are beneficial to those who are in bonds or in affliction. Something of this kind Paul enjoined to the Corinthians, alluding to which he says, That there be no gatherings when I come. [1 Corinthians 16:2] But now everything is done with a view to luxury, reveling, and pleasure. We have a common seat, a common table, we have wine in common, and common expenses, but we have no community of alms. Such were the friendly doings in the time of the Apostles; they brought all their goods into the common stock. Now I do not require you to bestow all, but some part. Let each lay by him in store on the first day of the week, as God has prospered him, and lay it down as a tribute for the seven days. In this way give alms, whether more or less. For you shall not appear before the Lord empty. [Exodus 23:15] This was said to the Jews, how much more then to us. For this cause the poor stand before the doors, that no one may enter empty, but each may do alms at his entrance. You enter to implore mercy. First show mercy. He that comes later owes the more. For when we have been first, he that is second pays down more. Make God your debtor, and then offer your prayers. Lend to Him, and then ask a return, and you shall receive it with usury. God wills this, and does not retract. If you ask with alms, He holds himself obliged. If you ask with alms, you lend and receive interest. Yes, I beseech you! It is not for stretching out your hands you shall be heard! stretch forth your hands, not to heaven, but to the poor. If you stretch forth your hand to the hands of the poor, you have reached the very summit of heaven. For He who sits there receives your alms. But if you lift them up without a gift, you gain nothing. If the king, arrayed in purple, should come to you and ask an alms, would you not readily give all that you have? But now when you are entreated through the poor, not by an earthly but a heavenly King, do you stand regardless, and defer your gift? What punishment then do you not deserve? For the being heard depends not upon the lifting up of your hands, nor on the multitude of your words, but upon your works. For hear the prophet, When you spread forth your hands, I will hide my eyes from you: yea, when you make many prayers, I will not hear. [Isaiah 1:15] For he ought to be silent, who needs mercy, and not even to look up to heaven; he that has confidence may say much. But what says the Scripture, Judge for the fatherless, plead for the widow, learn to do good. [Isaiah 1:17] In this way we shall be heard, though we lift not up our hands, nor utter a word, nor make request. In these things then let us be zealous, that we may obtain the promised blessings, through the grace and lovingkindness, etc.

2 Timothy 1:8-10

Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the Gospel according to the power of God; Who has saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began; but is now made manifest by the appearing of our Saviour Jesus Christ.

There is nothing worse than that man should measure and judge of divine things by human reasonings. For thus he will fall from that rock a vast distance, and be deprived of the light. For if he who wishes with human eyes to apprehend the rays of the sun will not only not apprehend them, but, besides this failure, will sustain great injury; so, but in a higher degree, is he in a way to suffer this, and abusing the gift of God, who would by human reasonings gaze intently on that Light. Observe accordingly how Marcion, and Manes, and Valentinus, and others who introduced their heresies and pernicious doctrines into the Church of God, measuring divine things by human reasonings, became ashamed of the Divine economy. Yet it was not a subject for shame, but rather for glorying; I speak of the Cross of Christ. For there is not so great a sign of the love of God for mankind, not heaven, nor sea, nor earth, nor the creation of all things out of nothing, nor all else beside, as the Cross. Hence it is the boast of Paul, God forbid that I should glory, save in the Cross of our Lord Jesus Christ. [Galatians 6:14] But natural men, and those who attribute to God no more than to human beings, stumble, and become ashamed. Wherefore Paul from the first exhorts his disciple, and through him all others, in these words: Be not thou ashamed of the testimony of our Lord, that is, Be not ashamed, that you preach One that was crucified, but rather glory in it. For in themselves death and imprisonment and chains are matters of shame and reproach. But when the cause is added before us, and the mystery viewed aright, they will appear full of dignity, and matter for boasting. For it was that death which saved the world, when it was perishing. That death connected earth with heaven, that death destroyed the power of the devil, and made men angels, and sons of God: that death raised our nature to the kingly throne. Those chains were the conversion of many. Be not therefore ashamed, he says, of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the Gospel; that is, though you should suffer the same things, be not thou ashamed. For that this is implied appears from what he said above; God has given us a spirit of power, and of love, and of a sound mind; and by what follows, Be thou partaker of the sufferings of the Gospel: not merely be not ashamed of them, but be not ashamed even to experience them.

And he does not say, Do not fear, but, the more to encourage him, be not ashamed, as if there were no further danger, if he could overcome the shame. For shame is only then oppressive, when one is overcome by it. Be not therefore ashamed, if I, who raised the dead, who wrought miracles, who traversed the world, am now a prisoner. For I am imprisoned, not as a malefactor, but for the sake of Him who was crucified. If my Lord was not ashamed of the Cross, neither am I of chains. And with great propriety, when he exhorts him not to be ashamed, he reminds him of the Cross. If you are not ashamed of the Cross, he means, neither be thou of chains; if our Lord and Master endured the Cross, much more should we chains. For he who is ashamed of what He endured, is ashamed of Him that was crucified. Now it is not on my own account that I bear these chains; therefore do not give way to human feelings, but bear your part in these sufferings. Be partaker of the afflictions of the Gospel. He says not this, as if the Gospel could suffer injury, but to excite his disciple to suffer for it.

According to the power of God; Who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began.

More especially because it was a hard thing to say, Be partakers of afflictions, he again consoles him. Reckon that you sustain these things, not by your own power, but by the power of God. For it is your part to choose and to be zealous, but God's to alleviate sufferings and bid them cease. He then shows him the proofs of His power. Consider how you were saved, how you were called. As he elsewhere says, According to His power that works in us. [Ephesians 3:20] So much was it a greater exercise of power to persuade the world to believe, than to make the Heavens. But how was he called with a holy calling? This means, He made them saints, who were sinners and enemies. And this not of ourselves, it was the gift of God. If then He is mighty in calling us, and good, in that He has done it of grace and not of debt, we ought not to fear. For He Who, when we should have perished, saved us, though enemies, by grace, will He not much more cooperate with us, when He sees us working? Not according to our own works, he says, but according to his own purpose and grace, that is, no one compelling, no one counseling Him, but of His own purpose, from the impulse of His own goodness, He saved us; for this is the meaning of according to His own purpose. Which was given us before the world began. That is, it was determined without beginning that these things should be done in Christ Jesus. This is no light consideration, that from the first He willed it. It was not an after-thought. How then is not the Son eternal? For He also willed it from the beginning.

Ver. 10. But is now made manifest by the appearing of our Saviour Jesus Christ, Who has abolished death, and has brought life and immortality to light by the Gospel.

You see the power, you see the gift bestowed not by works, but through the Gospel. These are objects of hope: for both were wrought in His Body. And how will they be wrought in ours? By the Gospel.

Ver. 11. Whereunto I am appointed a preacher and an Apostle, and a teacher of the Gentiles.

Why does he so constantly repeat this, and call himself a teacher of the Gentiles? Because he wishes to persuade them that they also ought to draw close to the Gentiles. Be not therefore dismayed at my sufferings. The sinews of death are unstrung. It is not as a malefactor that I suffer, but because I am a teacher of the Gentiles. At the same time he makes his discourse worthy of credit.

Ver. 12. For the which cause I also suffer these things, nevertheless I am not ashamed. For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day.

I am not ashamed, he says. For are chains, are sufferings, a matter for shame? Be not then ashamed! You see how he illustrates his teaching by his works. These things, he says, I suffer: I am cast into prison, I am banished; For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against That Day. What is that which is committed? The faith, the preaching of the Gospel. He, who committed this to him, he says, will preserve it unimpaired. I suffer everything, that I may not be despoiled of this treasure, and I am not ashamed at these things, so long as it is preserved uninjured. Or he calls the Faithful the charge which God committed to him, or which he committed to God. For he says, Now I commit you to the Lord. [Acts 20:32] That is, these things will not be unprofitable to me. And in Timothy is seen the fruit of the charge thus committed. You see that he is insensible to sufferings, from the hope that he entertains of his disciples.

Moral. Such ought a Teacher to be, so to regard his disciples, to think them everything. Now we live, he says, if you stand fast in the Lord. And again, What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ? [1 Thessalonians 3:8, and 2:19] You see his anxiety in this matter, his regard for the good of his disciples, not less than for his own. For teachers ought to surpass natural parents, to be more zealous than they. And it becomes their children to be kindly affectioned towards them. For he says, Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. [Hebrews 13:17] For say, is he subject to so dangerous a responsibility, and are you not willing to obey him, and that too, for your own benefit? For though his own state should be good, yet as long as you are in a bad condition his anxiety continues, he has a double account to render. And consider what it is to be responsible and anxious for each of those who are under his rule. What honor would you have reckoned equal, what service, in requital of such dangers? You can not offer an equivalent. For you have not yet devoted your soul for him, but he lays down his life for you, and if he lays it not down here, when the occasion requires it, he loses it There. But you are not willing to submit even in words. This is the prime cause of all these evils, that the authority of rulers is neglected, that there is no reverence, no fear. He says, Obey them that have the rule over you, and submit yourselves. But now all is turned upside down and confounded. And this I say not for the sake of the rulers; (for what benefit will they have of the honor they receive from us, except so far as we are rendered obedient;) but I say it for your advantage. For with respect to the future, they will not be benefited by the honor done them, but receive the greater condemnation, neither will they be injured as to the future by ill treatment, but will have the more excuse. But all this I desire to be done for your own sakes. For when rulers are honored by their people, this too is reckoned against them; as in the case of Eli it is said, Did I not choose him out of his father's house? [1 Samuel 2:27] But when they are insulted, as in the instance of Samuel, God said, They have not rejected you, but they have rejected Me. [1 Samuel 8:7] Therefore insult is their gain, honor their burden. What I say, therefore, is for your sakes, not for theirs. He that honors the Priest, will honor God also; and he who has learned to despise the Priest, will in process of time insult God. He that receives you, He says, receives Me. [Matthew 10:40] Hold my priests in honor [Sirach 7:31]¹; then he who honors and submits and gives way to the Priest shall certainly be rewarded. For if in the case of hospitality, when you know not the, you receive so high a recompense, much more will you be requited, if you obey him whom He requires you to obey. The Scribes and Pharisees, He says, sit in Moses' seat; all therefore, whatsoever they bid you observe, that observe and do, but do not do after their works. [Matthew 23:2-3] Do you not know what the Priest is? He is an Angel of the Lord. Are they his own words that he speaks? If you despise him, you despise not him, but God that ordained him. But how does it appear, you ask, that he is ordained of God? Nay, if you suppose it otherwise, your hope is rendered vain. For if God works nothing through his means, thou neither hast any Laver, nor art partaker of the Mysteries, nor of the benefit of Blessings; you are therefore not a Christian. What then, you say, does God ordain all, even the unworthy? God indeed does not ordain all, but He works through all, though they be themselves unworthy, that the people may be saved. For if He spoke, for the sake of the people, by an ass, and by Balaam, a most wicked man, much more will He speak by the mouth of the Priest. What indeed will not God do or say for our salvation? By whom does He not act? For if He wrought through Judas and those other that prophesied, to whom He will say, I never knew you; depart from Me, you workers of iniquity [Matthew 7:22-23]; and if others cast out devils [Psalm 6:8]; will He not much more work through the Priests? Since if we were to make inquisition into the lives of our rulers, we should then become the ordainers of our own teachers, and all would be confusion; the feet would be uppermost, the head below. Hear Paul saying, But with me it is a very small thing that I should be judged of you, or of man's judgment. [1 Corinthians 4:3] And again, Why do you judge your brother? [Romans 14:10] For if we may not judge our brother, much less our teacher. If God commands this indeed, you do well, and sinnest if you do it not; but if the contrary, dare not do it, nor attempt to go beyond the lines that are marked out. After Aaron had made the golden calf, Corah, Dathan, and Abiram raised an insurrection against him. And did they not perish? Let each attend to his own department. For if he teach perverted doctrine, though he be an Angel, obey him not; but if he teach the truth, take heed not to his life, but to his words. You have Paul to instruct you in what is right both by words and works. But you say, He gives not to the poor, he does not govern well. Whence do you know this? Blame not, before you are informed. Be afraid of the great account. Many judgments are formed upon mere opinion. Imitate your Lord, who said, I will go down now, and see whether they have done altogether according to the cry of it, and if not, I will know. [Genesis 18:21] But if you have enquired, and informed yourself, and seen; yet await the Judge, and usurp not the office of Christ. To Him it belongs, and not to you, to make this inquisition. You are an inferior servant, not a master. You are a sheep, be not curious concerning the shepherd, lest you have to give account of your accusations against him. But you say, How does he teach me that which he does not practice himself? It is not he that speaks to you. If it be he whom you obey, you have no reward. It is Christ that thus admonishes you. And what do I say? You ought not to obey even Paul, if he speaks of himself, or anything human, but the Apostle, that has Christ speaking in him. Let not us judge one another's conduct, but each his own. Examine your own life.

But you say, He ought to be better than I. Wherefore? Because he is a Priest. And is he not superior to you in his labors, his dangers, his anxious conflicts and troubles? But if he is not better, ought thou therefore to destroy yourself? These are the words of arrogance. For how is he not better than yourself? He steals, you say, and commits sacrilege! How do you know this? Why do you cast yourself down a precipice? If you should hear it said that such an one has a purple robe, though you knew it to be true, and could convict him, you decline to do it, and pretend ignorance, not being willing to run into unnecessary danger. But in this case you are so far from being backward, that even without cause you expose yourself to the danger. Nor think you are not responsible for these words. Hear what Christ says, Every idle word that men shall speak, they shall give account thereof in the day of judgment. [Matthew 12:36] And do you think yourself better than another, and do you not groan, and beat your breast, and bow down your head, and imitate the Publican?

And then you destroy yourself, though thou be better. Be silent, that you cease not to be better. If you speak of it, you have done away the merit; if you think it, I do not say so; if you dost not think it, you have added much. For if a notorious sinner, when he confessed, went home justified, he who is a sinner in a less degree, and is conscious of it, how will he not be rewarded? Examine your own life. Thou dost not steal; but you are rapacious, and overbearing, and guilty of many other such things. I say not this to defend theft; God forbid! Deeply lament if there is any one really guilty of it, but I do not believe it. How great an evil is sacrilege, it is impossible to say. But I spare you. For I would not that our virtue should be rendered vain by accusing others. What was worse than the Publican? For it is true that he was a publican, and guilty of many offenses, yet because the Pharisee only said, I am not as this publican, he destroyed all his merit. I am not, you say, like this sacrilegious Priest. And dost not thou make all in vain?

This I am compelled to say, and to enlarge upon in my discourse, not so much because I am concerned for them, but because I fear for you, lest you should render your virtue vain by this boasting of yourselves, and condemnation of others. For hear the exhortation of Paul, Let every one prove his own work, and then shall he have rejoicing in himself alone, and not in another. [Galatians 6:4]

If you had a wound, tell me, and should go to a physician, would you stay him from salving and dressing your own wound, and be curious to enquire whether the physician had a wound, or not? And if he had, would you mind it? Or because he had it, would you forbear dressing your own, and say, A physician ought to be in sound health, and since he is not so, I shall let my wound go uncured? For will it be any palliation for him that is under rule, that his Priest is wicked? By no means. He will suffer the destined punishment, and you too will meet with that which is your due. For the Teacher now only fills a place. For it is written, They shall all be taught of God. [John 6:45; Isaiah 54:13] Neither shall they say, Know the Lord. For all shall know Me from the least to the greatest. [Jeremiah 31:34] Why then, you will say, does he preside? Why is he set over us? I beseech you, let us not speak ill of our teachers, nor call them to so strict an account, lest we bring evil upon ourselves. Let us examine ourselves, and we shall not speak ill of others. Let us reverence that day, on which he enlightened us. He who has a father, whatever faults he has, conceals them all. For it is said, Glory not in the dishonor of your father; for your father's dishonor is no glory unto you. And if his understanding fail, have patience with him. [Sirach 3:10-12] And if this be said of our natural fathers, much more of our spiritual fathers. Reverence him, in that he every day ministers to you, causes the Scriptures to be read, sets the house in order for you, watches for you, prays for you, stands imploring God on your behalf, offers supplications for you, for you is all his worship. Reverence all this, think of this, and approach him with pious respect. Say not, he is wicked. What of that? He that is not wicked, does he of himself bestow upon you these great benefits? By no means. Everything works according to your faith. Not even the righteous man can benefit you, if you are unfaithful, nor the unrighteous harm you, if you are faithful. God, when He would save His people, wrought for the ark by Oxen. [1 Samuel 6:12] Is it the good life or the virtue of the Priest that confers so much on you? The gifts which God bestows are not such as to be effects of the virtue of the Priest. All is of grace. His part is but to open his mouth, while God works all: the Priest only performs a symbol. Consider how wide was the distance between John and Jesus. Hear John saying, I have need to be baptized by You [Matthew 3:14], and, Whose shoe's latchet I am not worthy to unloose. [John 1:27] Yet notwithstanding this difference, the Spirit descended. Which John had not. For of His fullness, it is said, we all have received. [John 1:16] Yet nevertheless, It descended not till He was baptized. But neither was it John who caused It to descend. Why then is this done? That you may learn that the Priest performs a symbol. No man differs so widely from another man, as John from Jesus, and yet with him the Spirit descended, that we may learn, that it is God who works all, that all is God's doing. I am about to say what may appear strange, but be not astonished nor startled at it. The Offering is the same, whether a common man, or Paul or Peter offer it. It is the same which Christ gave to His disciples, and which the Priests now minister. This is nowise inferior to that, because it is not men that sanctify even this, but the Same who sanctified the one sanctifies the other also. For as the words which God spoke are the same which the Priest now utters, so is the Offering the same, and the Baptism, that which He gave. Thus the whole is of faith. The Spirit immediately fell upon Cornelius, because he had previously fulfilled his part, and contributed his faith. And this is His Body, as well as that. And he who thinks the one inferior to the other, knows not that Christ even now is present, even now operates. Knowing therefore these things, which we have not said without reason, but that we may conform your minds in what is right, and render you more secure for the future, keep carefully in mind what has been spoken. For if we are always hearers, and never doers, we shall reap no advantage from what is said. Let us therefore attend diligently to the things spoken. Let us imprint them upon our minds. Let us have them ever engraved upon our consciences, and let us continually ascribe glory to the Father, and to the Son, and to the Holy Ghost.

2 Timothy 1:13-18

Hold fast the form of sound words, which you have heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto you keep by the Holy Ghost Which dwells in us. This you know, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, you know very well.

Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, whether by word or our Epistle [2 Thessalonians 2:15], and especially here. Let us not therefore suppose that anything relating to doctrine was spoken imperfectly. For many things he delivered to him without writing. Of these therefore he reminds him, when he says, Hold fast the form of sound words, which you have heard of me. After the manner of artists, I have impressed on you the image of virtue, fixing in your soul a sort of rule, and model, and outline of all things pleasing to God. These things then hold fast, and whether you are meditating any matter of faith or love, or of a sound mind, form from hence your ideas of them. It will not be necessary to have recourse to others for examples, when all has been deposited within yourself.

That good thing which was committed unto you keep,— how?— by the Holy Ghost which dwells in us. For it is not in the power of a human soul, when instructed with things so great, to be sufficient for the keeping of them. And why? Because there are many robbers, and thick darkness, and the devil still at hand to plot against us; and we know not what is the hour, what the occasion for him to set upon us. How then, he means, shall we be sufficient for the keeping of them? By the Holy Ghost; that is if we have the Spirit with us, if we do not expel grace, He will stand by us. For, Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, the watchman wakes but in vain. [Psalm 127:1] This is our wall, this our castle, this our refuge. If therefore It dwells in us, and is Itself our guard, what need of the commandment? That we may hold It fast, may keep It, and not banish It by our evil deeds.

Then he describes his trials and temptations, not to depress his disciple, but to elevate him, that if he should ever fall into the same, he may not think it strange, when he looks back and remembers what things happened to his Teacher. What then says he? Since it was probable that Timothy might be apprehended, and be deserted, and be relieved by no friendly attention, or influence, or assistance, but be abandoned even by his friends and the faithful themselves, hear what he says, This you know, that all they which are in Asia be turned away from me. It seems that there were then in Rome many persons from the regions of Asia. But no one stood by me, he says, no one acknowledged me, all were alienated. And observe the philosophy of his soul. He only mentions their conduct, he does not curse them, but he praises him that showed kindness to him, and invokes a thousand blessings upon him, without any curse on them. Of whom is Phygellus and Hermogenes. The Lord give mercy to the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. But, when he was in Rome, he sought me out diligently and found me. Observe how he everywhere speaks of the shame, and not of the danger, lest Timothy should be alarmed. And yet it was a thing that was full of peril. For he gave offense to Nero by making friends with one of his prisoners. But when he was in Rome, he says, he not only did not shun intercourse with me, but sought me out very diligently, and found me.

The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, you know very well.

Such ought the faithful to be. Neither fear, nor threats, nor disgrace, should deter them from assisting one another, standing by them and succoring them as in war. For they do not so much benefit those who are in danger, as themselves, by the service they render to them, making themselves partakers of the crowns due to them. For example, is any one of those who are devoted to God visited with affliction and distress, and maintaining the conflict with great fortitude; while you are not yet brought to this conflict? It is in your power if you will, without entering into the course, to be a sharer of the crowns reserved for him, by standing by him, preparing his mind, and animating and exciting him. Hence it is that Paul elsewhere says, You have done well that you did communicate with my affliction. For even in Thessalonica you sent once and again unto my necessity. [Philippians 4:14-16] And how could they that were far off share in the affliction of him that was not with them? How? He says, you sent once and again unto my necessities. Again he says, speaking of Epaphroditus, Because he was near unto death, not regarding his life, that he might supply your lack of service toward me. [Philippians 2:30] For as in the service of kings, not only those who fight the battle, but those who guard the baggage, share in the honor; and not merely so, but frequently even have an equal portion of the spoils, though they have not imbrued their hands in blood, nor stood in array, nor even seen the ranks of the enemy; so it is in these conflicts. For he who relieves the combatant, when wasted with hunger, who stands by him, encouraging him by words, and rendering him every service, he is not inferior to the combatant.

For do not suppose Paul the combatant, that irresistible and invincible one, but some one of the many, who, if he had not received much consolation and encouragement, would not perhaps have stood, would not have contended. So those who are out of the contest may perchance be the cause of victory to him, who is engaged in it, and may be partakers of the crowns reserved for the victor. And what wonder, if he who communicates to the living is thought worthy of the same rewards with those who contend, since it is possible to communicate after death even with the departed, with those who are asleep, who are already crowned, who want for nothing. For hear Paul saying, Partaking in the memories of the Saints. And how may this be done? When you admire a man, buildest his monument. when you do any of those acts for which he was crowned, you are evidently a sharer in his labors, and in his crowns.

The Lord grant unto him that he may find mercy of the Lord in that day. He had compassion on me, he says, he shall therefore have the like return in that terrible Day, when we shall have need of much mercy. The Lord grant him to find mercy from the Lord. Are there two Lords then? By no means. But to us there is one Lord Christ Jesus, and one God. [1 Corinthians 8:6] Here those who are infected with the heresy of Marcion assail this expression; but let them learn that this mode of speech is not uncommon in Scripture; as when it is said, The Lord said to my Lord [Psalm 110:1]; and again, I said to the Lord, You are my Lord [Psalm 16:2]; and, The Lord rained fire from the Lord. [Genesis 19:24] This indicates that the Persons are of the same substance, not that there is a distinction of nature. For we are not to understand that there are two substances differing from each other, but two Persons, each being of the same substance.

Observe too, that he says, The Lord grant him mercy. For as he himself had obtained mercy from Onesiphorus, so he wished him to obtain the same from God. Moral. And if Onesiphorus, who exposed himself to danger, is saved by mercy, much more are we also saved by the same. For terrible indeed, terrible is that account, and such as needs great love for mankind, that we may not hear that awful sentence, Depart from me...I never knew you, you that work iniquity [Matthew 7:23]; or that fearful word, Depart, you cursed, into everlasting fire, prepared for the devil and his angels [Matthew 25:40]: that we may not hear, Between us and you there is a great gulf fixed [Luke 16:16]: that we may not hear that voice full of horror, Take him away, and cast him into outer darkness: that we may not hear those words full of terror, Thou wicked and slothful servant. [Matthew 22:13 and 25:26] For awful truly and terrible is that tribunal. And yet God is gracious and merciful. He is called a God of mercies and a God of comfort [2 Corinthians 1:3]; good as none else is good, and kind, and gentle, and full of pity, Who wills not the death of a sinner, but that he should be converted and live. [Ezekiel 18:24; 33:11] Whence then, whence is that Day so full of agony and anguish? A stream of fire is rolling before His face. The books of our deeds are opened. The day itself is burning as an oven, the angels are flying around, and many furnaces are prepared. How then is He good and merciful, and full of lovingkindness to man? Even herein is He merciful, and He shows in these things the greatness of His lovingkindness. For He holds forth to us these terrors, that being constrained by them, we may be awakened to the desire of the kingdom.

And observe how, besides commending Onesiphorus, he specifies his kindness, he oft refreshed me; like a wearied wrestler overcome by heat, he refreshed and strengthened him in his tribulations. And in how many things he ministered to me at Ephesus, you know very well. Not only at Ephesus, but here also he refreshed me. For such ought to be the conduct of one on the watch and awakened to good actions, not to work once, or twice, or thrice, but through the whole of life. For as our body is not fed once for all, and so provided with sustenance for a whole life, but needs also daily food, so in this too, godliness requires to be supported every day by good works. For we ourselves have need of great mercy. It is on account of our sins that God, the Friend of man, does all these things, not that He needs them Himself, but He does all for us. For therefore it is that He has revealed them all, and made them known to us, and not merely told us of them, but given us assurance of them by what He has done. Though He was worthy of credit upon His word only, that no one may think it is said hyperbolically, or in the way of threatening merely, we have further assurance by His works. How? By the punishments which He has inflicted both publicly and privately. And that you may learn by the very examples, at one time he punished Pharaoh, at another time He brought a flood of water upon the earth, and that utter destruction, and again at another time a flood of fire: and even now we see in many instances the wicked suffering vengeance, and punishments, which things are figures of Hell.

For lest we should slumber and be slothful, and forget His word, He awakens our minds by deeds; showing us, even here, courts of justice, judgment seats, and trials. Is there then among men so great a regard for justice, and does God, whose ordinance even these things are, make no account of it? Is this credible? In a house, in a market-place, there is a court of justice. The master daily sits in judgment upon his slaves, calls them to account for their offenses, punishes some and pardons others. In the country, the husbandman and his wife are daily at law. In a ship, the master is judge, and in a camp the general over his soldiers, and everywhere one may see judicial proceedings. In trades, the master judges the learner. In short all, publicly and privately, are judges to one another. In nothing is the consideration of justice overlooked, and all in every place give account of their actions. And is the inquisition for justice here thus spread through cities, through houses, and among individuals; and is there no regard for what is justice there, where the right hand of God is full of righteousness [Psalm 48:10], and His righteousness is as the mountains of God? [Psalm 36:6]

How is it then that God, the righteous Judge, strong and patient [Psalm 7:11, Septuagint], bears thus with men, and does not exact punishment? Here you have the cause, He is longsuffering, and thereby would lead you to repentance. But if you continue in sin, thou after your hardness and impenitent heart treasurest up unto yourself wrath. [Romans 2:5] If then He is just, He repays according to desert, and does not overlook those who suffer wrongfully, but avenges them. For this is the part of one who is just. If He is powerful, He requites after death, and at the Resurrection: for this belongs to him who is powerful. And if because He is longsuffering He bears with men, let us not be disturbed, nor ask, why He does not prosecute vengeance here? For if this were done, the whole human race before this would have been swept away, if every day He should call us to account for our transgressions, since there is not, there is not indeed, a single day pure from sin, but in something greater or less we offend; so that we should not one of us have arrived at our twentieth year, but for His great long-suffering, and His goodness, that grants us a longer space for repentance, that we may put off our past transgressions.

Let each therefore, with an upright conscience, entering into a review of what he has done, and bringing his whole life before him, consider, whether he is not deserving of chastisements and punishments without number? And when he is indignant that some one, who has been guilty of many bad actions, escapes with impunity; let him consider his own faults, and his indignation will cease. For those crimes appear great, because they are in great and notorious matters; but if he will enquire into his own, he will perhaps find them more numerous. For to rob and to defraud is the same thing, whether it be done for gold or silver; since both proceed from the same mind. He that will steal a little would not refuse to steal much, if it fell in his way; and that it does not, is not his own choice, but an accidental circumstance. A poor man, who robs a poorer, would not hesitate to rob the rich if he could. His forbearance arises from weakness, and not from choice. Such an one, you say, is a ruler; and takes away the property of those who are under his rule. And say, dost not thou steal? For tell me not that he steals talents, and you as many pence. In giving alms, some cast in gold, while the widow threw in two mites, yet she contributed not less than they. Wherefore? Because the intention is considered, and not the amount of the gift. And then, in the case of alms, you will have God judge thus, and would, because of your poverty, receive no less a reward for giving two mites than he who lays down many talents of gold? And is not the same rule applicable to wrongful dealings? How is this consistent? As she who contributed two mites was considered equal to the greatest givers, because of her good intention, so thou, who stealest two mites, art as culpable as those mightier robbers. Nay, if I may give utterance to something strange, you are a worse robber than they. For a man would be equally an adulterer, whether he committed the sin with the wife of a king, or of a poor man, or of a slave: since the offense is not judged by the quality of the persons, but by the wickedness of his will who commits it; so is it likewise in this case. Nay, I should call him who committed the sin with an inferior perhaps more guilty, than him who intrigued with the queen herself. For in this case, wealth, and beauty, and other attractions might be pleaded, none of which exist in the other. Therefore the other is the worse adulterer. Again, he seems to me a more determined drunkard, who commits that excess with bad wine; so he is a worse defrauder, who does not despise small thefts; for he who commits great robberies, would perhaps not stoop to petty thefts, whereas he who steals little things would never forbear greater, therefore he is the greater thief of the two. For how should he despise gold, who does not despise silver? So that when we accuse our rulers, let us recount our own faults, and we shall find ourselves more given to wrong and robbery than they; unless we judge of right and wrong rather by the act, than by the intention of the mind, as we ought to judge. If one should be convicted of having stolen the goods of a poor man, another those of a rich man, will they not both be punished alike? Is not a man equally a murderer, whether he murder a poor and deformed, or a rich and handsome, man? When therefore we say that such an one has seized upon another person's land, let us reflect upon our own faults, and then we shall not condemn other men, but we shall admire the longsuffering of God. We shall not be indignant that judgment does not fall upon them, but we shall be more slow to commit wickedness ourselves. For when we perceive ourselves liable to the same punishment, we shall no longer feel such discontent, and shall desist from offenses, and shall obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father, etc.

2 Timothy 2:1-7

Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that wars entangles himself with the affairs of this life; that he may please him who has chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. The husbandman that labors must be first partaker of the fruits. Consider what I say; and the Lord give you understanding in all things.

The young sailor at sea is inspired with great confidence, if the Master of the ship has been preserved in a shipwreck. For he will not consider that it is from his inexperience that he is exposed to the storm, but from the nature of things; and this has no little effect upon his mind. In war also the Captain, who sees his General wounded and recovered again, is much encouraged. And thus it produces some consolation to the faithful, that the Apostle should have been exposed to great sufferings, and not rendered weak by the utmost of them. And had it not been so, he would not have related his sufferings. For when Timothy heard, that he who possessed so great powers, who had conquered the whole world, is a prisoner, and afflicted, yet is not impatient, nor discontented upon the desertion of his friends; he, if ever exposed to the same sufferings himself, would not consider that it proceeded from human weakness, nor from the circumstance of his being a disciple, and inferior to Paul, since his teacher too suffered the like, but that all this happened from the natural course of things. For Paul himself did this, and related what had befallen him, that he might strengthen Timothy, and renew his courage. And he shows that it was for this reason he mentioned his trials and afflictions, in that he has added, You, therefore, my son, be strong in the grace that is in Christ Jesus. What do you say? You have shaken us with terrors, you have told us that you are in chains, in afflictions, that all have forsaken you, and, as if you had said you had not suffered anything, nor been abandoned by any, you add. Thou therefore, my son, be strong? — And justly too. For these things were to your strengthening more than to his. For if I, Paul, endure these things, much more ought thou to bear them. If the master, much more the disciple. And this exhortation he introduces with much affection, calling him son, and not only so, but my son. If you are a son, he means, imitate your father. If you are a son, be strong in consideration of the things which I have said, or rather be strong, not merely from what I have told you, but of God. Be strong, he says, in the grace that is in Christ Jesus; that is, through the grace of Christ. That is, stand firmly. You know the battle. For elsewhere he says, We wrestle not against flesh and blood. [Ephesians 6:12] And this he says not to depress but to excite them. Be sober therefore, he means, and watch, have the grace of the Lord coöperating with you, and aiding you in your contest, contribute your own part with much alacrity and resolution. And the things that you have heard of me among many witnesses, the same commit thou to faithful men; to faithful men, not to questioners nor to reasoners, to faithful. How faithful? Such as betray not the Gospel they should preach. The things which you have heard, not which you have searched out. For faith comes by hearing, and hearing by the word of God. [Romans 10:17] But wherefore, among many witnesses? As if he had said: You have not heard in secret, nor apart, but in the presence of many, with all openness of speech. Nor does he say, Tell, but commit, as a treasure committed is deposited in safety. Again he alarms his disciple, both from things above and things below. But he says not only commit to faithful men; for of what advantage is it that one is faithful, if he is not able to convey his doctrine to others? When he does not indeed betray the faith; but does not render others faithful? The teacher therefore ought to have two qualities, to be both faithful, and apt to teach; wherefore he says, who shall be able to teach others also.

Thou therefore endure hardness as a good soldier of Jesus Christ. Oh, how great a dignity is this, to be a soldier of Jesus Christ! Observe the kings on earth, how great an honor it is esteemed to serve under them. If therefore the soldier of the king ought to endure hardness, not to endure hardness is not the part of any soldier. So that it behooves you not to complain, if you endure hardness, for that is the part of a soldier; but to complain, if you dost not endure hardness.

No man that wars entangles himself with the affairs of this life, that he may please him who has chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned except he strive lawfully.

These things are said indeed to Timothy, but through him they are addressed to every teacher and disciple. Let no one therefore of those who hold the office of a Bishop disdain to hear these things, but let him be ashamed not to do them. If any one strive for masteries, he says, he is not crowned, except he strive lawfully. What is meant by lawfully? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned. And observe the wisdom of Paul. He mentions wrestlers and soldiers, the one to prepare him for slaughter and blood, the other with reference to endurance, that he might bear everything with fortitude, and be ever in exercise.

The husbandman that labors must be first partaker of the fruits.

He had first spoken from his own example as a teacher. He now speaks from those that are more common, as wrestlers and soldiers, and in their case he sets before him the rewards. First, that he may please him who has chosen him to be a soldier; secondly, that he may be crowned; now he proposes a third example that more particularly suits himself. For the instance of the soldier and the wrestler corresponds to those who are under rule, but that of the husbandman to the Teacher. (Strive) not as a soldier or a wrestler only, but as a husbandman too. The husbandman takes care not of himself alone, but of the fruits of the earth. That is, no little reward of his labors is enjoyed by the husbandman.

Here he both shows, that to God nothing is wanting, and that there is a reward for Teaching, which he shows by a common instance. As the husbandman, he says, does not labor without profit, but enjoys before others the fruits of his own toils, so is it fit that the teacher should do: either he means this, or he is speaking of the honor to be paid to teachers, but this is less consistent. For why does he not say the husbandman simply, but him that labors? Not only that works, but that is worn with toil? And here with reference to the delay of reward, that no one may be impatient, he says, you reap the fruit already, or there is a reward in the labor itself. When therefore he has set before him the examples of soldiers, of wrestlers, and husbandmen, and all figuratively, No one, he says, is crowned except he strive lawfully. And having observed that the husbandman who labors must first be partaker of the fruits, he adds,

Consider what I say, and the Lord give you understanding in all things.

It is on this account that he has spoken these things in proverb and parable. Then again to show his affectionate disposition, he ceases not to pray for him, as fearing for his own son, and he says,

Ver. 8, 9. Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel. Wherein I suffer trouble as an evil-doer, even unto bonds.

On what account is this mentioned? It is directed chiefly against the heretics, at the same time to encourage Timothy, by showing the advantage of sufferings, since Christ, our Master, Himself overcame death by suffering. Remember this, he says, and you will have sufficient comfort. Remember that Jesus Christ, of the seed of David, was raised from the dead. For upon that point many had already begun to subvert the dispensation, being ashamed at the immensity of God's love to mankind. For of such a nature are the benefits which God has conferred upon us, that men were ashamed to ascribe them to God, and could not believe He had so far condescended. According to my Gospel. Thus he everywhere speaks in his Epistles, saying according to my Gospel, either because they were bound to believe him, or because there were some who preached another Gospel. [Galatians 1:6]

Wherein I suffer trouble, he says, as an evil-doer, even unto bonds. Again he introduces consolation and encouragement from himself, and he prepares his hearer's mind with these two things; first, that he should know him to endure hardness; and, secondly, that he did not so but for a useful purpose, for in this case he will gain, in the other will even suffer harm. For what advantage is it, that you can show that a Teacher has exposed himself to hardship, but not for any useful purpose? But if it is for any benefit, if for the profit of those who are taught, then it is worthy of admiration.

But the word of God is not bound. That is, if we were soldiers of this world, and waged an earthly warfare, the chains that confine our hands would avail. But now God has made us such that nothing can subdue us. For our hands are bound, but not our tongue, since nothing can bind the tongue but cowardice and unbelief alone; and where these are not, though you fasten chains upon us, the preaching of the Gospel is not bound. If indeed you bind a husbandman, you prevent his sowing, for he sows with his hand: but if you bind a Teacher, you hinder not the word, for it is sown with his tongue, not with his hand. Our word therefore is not subjected to bonds. For though we are bound, that is free, and runs its course. How? Because though bound, behold, we preach. This is for the encouragement of those that are free. For if we that are bound preach, much more does it behoove you that are loose to do so. You have heard that I suffer these things, as an evil-doer. Be not dejected. For it is a great wonder, that being bound I do the work of those that are free, that being bound I overcome all, that being bound I prevail over those that bound me. For it is the word of God, not ours. Human chains cannot bind the word of God. These things I suffer on account of the elect.

Ver. 10. Therefore I endure all things, he says, for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then do you promise yourself? He has not said, simply on account of these particular persons; but for the elect's sake. If God has chosen them, it becomes us to suffer everything for their sakes. That they also may obtain salvation. By saying, they also, he means, as well as we. For God has chosen us also; and as God suffered for our sakes, so should we suffer for their sakes. Thus it is a matter of retribution, not of favor. On the part of God it was grace, for He having received no previous benefit, has done us good: but on our parts it is retribution, we having previously received benefits from God, suffer for these, for whom we suffer, in order that they may obtain salvation. What do you say? What salvation? Are you who wast not the author of salvation to yourself, but wast destroying yourself, are you the author of salvation to others? Surely not, and therefore he adds, salvation that is in Christ Jesus; that which is truly salvation, with eternal glory. Present things are afflictive, but they are but on earth. Present things are ignominious, but they are temporary. They are full of bitterness and pain; but they last only today and tomorrow.

Such is not the nature of the good things, they are eternal, they are in heaven. That is true glory, this is dishonor.

Moral. For observe, I pray, beloved, that is not glory which is on earth, the true glory is in heaven. But if any one would be glorified, let him be dishonored. If he would obtain rest, let him suffer affliction. If any one would be forever illustrious, would enjoy pleasure, let him despise temporal things. And that dishonor is glory, and glory dishonor, let us now set before us to the best of our power, that we may see what is real glory. It is not possible to be glorified upon earth; if you would be glorified, it must be through dishonor. And let us prove this in the examples of two persons, Nero and Paul. The one had the glory of this world, the other the dishonor. How? The first was a tyrant, had obtained great success, had raised many trophies, had wealth ever flowing in, numerous armies everywhere; he had the greater part of the world and the imperial city subject to his sway, the whole senate crouching to him, and his palace too was advancing with splendid show. When he must be armed, he went forth arrayed in gold and precious stones. When he was to sit still in peace, he sat clothed in robes of purple. He was surrounded by numerous guards and attendants. He was called Lord of land and sea, Emperor, Augustus, Cæsar, King, and other such high-sounding names as implied flattery and courtship; and nothing was wanting that might tend to glory. Even wise men and potentates and sovereigns trembled at him. For beside all this, he was said to be a cruel and violent man. He even wished to be thought a god, and he despised both all the idols, and the very God Who is over all. He was worshipped as a god. What greater glory than this? Or rather what greater dishonor? For — I know not how — my tongue is carried away by the force of truth, and passes sentence before judgment. Meanwhile let us examine the matter according to the opinion of the multitude, and of unbelievers, and the estimation of flattery.

What is greater in the common estimation of glory than to be reputed a god? It is indeed a great disgrace that any human being should be so mad, but for the present let us consider the matter according to the opinion of the multitude. Nothing then was wanting to him, that contributes to human glory, but he was worshipped by all as a god. Now in opposition to him, let us consider Paul. He was a Cilician, and the difference between Rome and Cilicia, all know. He was a tent-maker, a poor man, unskilled in the wisdom of those without, knowing only the Hebrew tongue, a language despised by all, especially by the Italians. For they do not so much despise the barbarian, the Greek, or any other tongue as the Syriac, and this has affinity with the Hebrew. Nor wonder at this, for if they despised the Greek, which is so admirable and beautiful, much more the Hebrew. He was a man that often lived in hunger, often went to bed without food, a man that was naked, and had not clothes to put on; in cold, and nakedness, as he says of himself. [1 Corinthians 11:27] Nor was this all; but he was cast into prison at the command of Nero himself, and confined with robbers, with impostors, with grave-breakers, with murderers, and he was, as he himself says, scourged as a malefactor. Who then is the more illustrious? The name of the one the greater part have never heard of. The other is daily celebrated by Greeks, and Barbarians, and Scythians, and those who inhabit the extremities of the earth.

But let us not yet consider what is the case now, but even at that time who was the more illustrious, who the more glorious, he that was in chains, and dragged bound from prison, or he that was clothed in a purple robe, and walked forth from a palace? The prisoner certainly. For the other, who had armies at his command, and sat arrayed in purple, was not able to do what he would. But the prisoner, that was like a malefactor, and in mean attire, could do everything with more authority. How? The one said, Do not disseminate the word of God. The other said, I cannot forbear; 'the word of God is not bound.' Thus the Cilician, the prisoner, the poor tent-maker, who lived in hunger, despised the Roman, rich as he was, and emperor, and ruling over all, who enriched so many thousands; and with all his armies he availed nothing. Who then was illustrious? Who venerable? He that in chains was a conqueror, or he that in a purple robe was conquered? He that standing below, smote, or he that sitting above, was smitten? He that commanded and was despised, or he who was commanded and made no account of the commands? He who being alone was victorious, or he who with numerous armies was defeated? The king therefore so came off, that his prisoner triumphed over him. Tell me then on whose side you would be? For do not look to what comes afterwards, but to what was then their state. Would you be on the side of Nero, or of Paul? I speak not according to the estimate of faith, for that is manifest; but according to the estimate of glory, and reverence, and preëminence. Any man of right understanding would say, on the side of Paul. For if to conquer is more illustrious than to be conquered, he is more glorious. And this is not yet much, that he conquered, but that being in so mean a state he conquered one in so exalted a condition. For I say, and will not cease to repeat it, though bound with a chain, yet he smote him that was invested with a diadem.

Such is the power of Christ. The chain surpassed the kingly crown, and this apparel was shown more brilliant than that. Clothed in filthy rags, as the inhabitant of a prison, he turned all eyes upon the chains that hung on him, rather than on the purple robe. He stood on earth bound down and stooping low, and all left the tyrant mounted on a golden chariot to gaze on him. And well they might. For it was customary to see a king with white horses, but it was a strange and unwonted sight to behold a prisoner conversing with a king with as much confidence as a king would converse with a pitiful and wretched slave. The surrounding multitude were all slaves of the king, yet they admired not their lord, but him who was superior to their lord. And he before whom all feared and trembled, was trampled upon by one solitary man. See then how great was the brightness of these very chains!

And what need to mention what followed after these things? The tomb of the one is nowhere to be seen; but the other lies in the royal city itself, in greater splendor than any king, even there where he conquered, where he raised his trophy. If mention is made of the one, it is with reproach, even among his kindred, for he is said to have been profligate. But the memory of the other is everywhere accompanied with a good report, not among us only, but among his enemies. For when truth shines forth, it puts to shame even one's enemies, and if they admire him not for his faith, yet they admire him for his boldness and his manly freedom. The one is proclaimed by all mouths, as one that is crowned, the other is loaded with reproaches and accusations. Which then is the real splendor?

And yet I am but praising the lion for his talons, when I ought to be speaking of his real honors. And what are these? Those in the heavens. How will he come in a shining vesture with the King of Heaven! How will Nero stand then, mournful and dejected! And if what I say seems to you incredible and ridiculous, you are ridiculous for deriding that which is no subject for laughter. For if you disbelieve the future, be convinced from what is past. The season for being crowned is not yet come, and yet how great honor has the combatant gained! What honor then will he not obtain, when the Distributor of the prizes shall come! He was among foreigners, a stranger and a sojourner [Hebrews 11:13], and thus is he admired: what good will he not enjoy, when he is among his own? Now our life is hid with Christ in God [Colossians 3:3]; yet he who is dead works more and is more honored than the living. When that our life shall come, what will he not participate? What will he not attain?

On this account God made him enjoy these honors, not because he wanted them. For if when in the body he despised popular glory, much more will he despise it now that he is delivered from the body. Nor only on this account has He caused him to enjoy honor, but that those who disbelieve the future may be convinced from the present. I say that when the Resurrection shall be, Paul will come with the King of Heaven, and will enjoy infinite blessings. But the unbeliever will not be convinced. Let him believe then from the present. The tent-maker is more illustrious, more honored than the king. No emperor of Rome ever enjoyed so great honor. The emperor is cast out, and lies, no one knows where. The tent-maker occupies the midst of the city, as if he were a king, and living. From these things believe, even with respect to the future. If he enjoys so great honor here, where he was persecuted and banished, what will he not be when he shall come hereafter? If when he was a tent-maker, he was so illustrious, what will he be when he shall come rivaling the beams of the sun? If in so much meanness he overcame such magnificence, to whom, at his coming, will he not be superior? Can we avoid the conclusion? Who is not moved by the fact, that a tent-maker became more honorable than the most honored of kings? If here things happen so beyond the course of nature, much more will it be so hereafter. If you will not believe the future, O man, believe the present. If you will not believe invisible things, believe things that are seen: or rather believe things which are seen, for so you will believe things which are invisible. But if you will not, we may fitly say with the Apostle, We are pure from your blood [Acts 20:26]: for we have testified to you of all things, and have left out nothing that we should have said. Blame yourselves therefore, and to yourselves will you impute the punishment of Hell. But let us, my beloved children, be imitators of Paul, not in his faith only, but in his life, that we may attain to heavenly glory, and trample upon that glory that is here. Let not any things present attract us. Let us despise visible things, that we may obtain heavenly things, or rather may through these obtain the others, but let it be our aim preeminently to obtain those, of which God grant that we may be all accounted worthy, through the grace and lovingkindness, etc.

2 Timothy 2:11-14

It is a faithful saying: for if we be dead with Him, we shall also live with Him: if we suffer, we shall also reign with Him: if we deny Him, He also will deny us: if we believe not, yet He abides faithful: He cannot deny Himself. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers.

Many of the weaker sort of men give up the effort of faith, and do not endure the deferring of their hope. They seek things present, and form from these their judgment of the future. When therefore their lot here was death, torments, and chains, and yet he says, they shall come to eternal life, they would not have believed, but would have said, What do you say? When I live, I die; and when I die, I live? You promise nothing on earth, and do you give it in heaven? Little things you do not bestow; and do you offer great things? That none therefore may argue thus, he places beyond doubt the proof of these things, laying it down beforehand already, and giving certain signs. For, remember, he says, that Jesus Christ was raised from the dead; that is, rose again after death. And now showing the same thing he says, It is a faithful saying, that he who has attained a heavenly life, will attain eternal life also. Whence is it faithful? Because, he says, If we be dead with Him, we shall also live with Him. For say, shall we partake with Him in things laborious and painful; and shall we not in things beneficial? But not even a man would act thus, nor, if one had chosen to suffer affliction and death with him, would he refuse to him a share in his rest, if he had attained it. But how are we dead with Him? This death he means both of that in the Laver, and that in sufferings. For he says, Bearing about in the body the dying of the Lord Jesus [2 Corinthians 4:10]; and, We are buried with Him by baptism into death [Romans 6:4]; and, Our old man is crucified with Him; and, We have been planted together in the likeness of His death. [Romans 6:5-6] But he also speaks here of death by trials: and that more especially, for he was also suffering trials when he wrote it. And this is what he says, If we have suffered death on His account, shall we not live on His account? This is not to be doubted. 'If we suffer, we shall also reign with Him,' not absolutely, we shall reign, but if we suffer, showing that it is not enough to die once, (the blessed man himself died daily,) but there was need of much patient endurance; and especially Timothy had need of it. For tell me not, he says, of your first sufferings, but that you continue to suffer.

Then on the other side he exhorts him, not from the good, but from the evil. For if wicked men were to partake of the same things, this would be no consolation. And if having endured they were to reign with Him, but not having endured were not indeed to reign with Him, but were to suffer no worse evil, though this were terrible, yet it would not be enough to affect most men with concern. Wherefore he speaks of something more dreadful still. If we deny Him, He will also deny us. So then there is a retribution not of good things only, but of the contrary. And consider what it is probable that he will suffer, who is denied in that kingdom. Whosoever shall deny Me, him will I also deny. [Matthew 10:33] And the retribution is not equal, though it seems so expressed. For we who deny Him are men, but He who denies us is God; and how great is the distance between God and man, it is needless to say.

Besides, we injure ourselves; Him we cannot injure. And to show this, he has added, If we believe not, He abides faithful: He cannot deny Himself: that is, if we believe not that He rose again, He is not injured by it. He is faithful and unshaken, whether we say so or not. If then He is not at all injured by our denying Him, it is for nothing else than for our benefit that He desires our confession. For He abides the same, whether we deny Him or not. He cannot deny Himself, that is, His own Being. We may say that He is not; though such is not the fact. It is not in His nature, it is not possible for Him not to be, that is, to go into nonentity. His subsistence always abides, always is. Let us not therefore be so affected, as if we could gratify or could injure Him. But lest any one should think that Timothy needed this advice, he has added,

Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers. It is an overawing thing to call God to witness what we say, for if no one would dare to set at nought the testimony of man when appealed to, much less when the appeal is to God. If any one, for instance, entering into a contract, or making his will, chooses to call witnesses worthy of credit, would any transfer the things to those who are not included? Surely not. And even if he wishes it, yet fearing the credibility of the witnesses, he avoids it. What is charging them before the Lord? He calls God to witness both what was said, and what was done.

That they strive not about words to no profit; and not merely so, but to the subverting of the hearers. Not only is there no gain from it, but much harm. Of these things then put them in remembrance, and if they despise you, God will judge them. But why does he admonish them not to strive about words? He knows that it is a dainty thing, and that the human soul is ever prone to contend and to dispute about words. To guard against this, he has not only charged them not to strive about words, but to render his discourse more alarming, he adds, to the subverting of the hearers.

Ver. 15. Study to show yourself approved unto God, a workman that needs not to be ashamed, rightly dividing the word of truth.

Everywhere this not being ashamed! And why is he ever so careful to guard him against shame? Because it was natural for many to be ashamed both of Paul himself, as being a tent-maker, and of the preaching, since its teachers perished. For Christ had been crucified, himself was about to be beheaded, Peter was crucified with his head downwards, and these things they suffered from audacious and despicable men. Because such men were in power, he says, Be not ashamed; that is, fear not to do anything tending to godliness, though it be necessary to submit to slavery or any other suffering. For how does any one become approved? By being a workman that needs not to be ashamed. As the workman is not ashamed of any work, so neither should he be ashamed who labors in the Gospel. He should submit to anything.

Rightly dividing the word of truth.

This he has well said. For many distort it, and pervert it in every way, and many additions are made to it. He has not said directing it, but rightly dividing, that is, cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.

Ver. 16. And shun profane novelties of speech.

For they will not stop there. For when anything new has been introduced, it is ever producing innovations, and the error of him who has once left the safe harbor is infinite, and never stops.

For they will increase unto more ungodliness, he says,

Ver. 17. And their word will eat as does a canker.

It is an evil not to be restrained, not curable by any medicine, it destroys the whole frame. He shows that novelty of doctrine is a disease, and worse than a disease. And here he implies that they are incorrigible, and that they erred not weakly but willfully.

Of whom is Hymeneus and Philetus,

Ver. 18. Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.

He has well said, They will increase unto more ungodliness. For it appears indeed to be a solitary evil, but see what evils spring out of it. For if the Resurrection is already past, not only do we suffer loss in being deprived of that great glory, but because judgment is taken away, and retribution also. For if the Resurrection is past, retribution also is past. The good therefore have reaped persecutions and afflictions, and the wicked have not been punished, nay verily, they live in great pleasure. It were better to say that there is no resurrection, than that it is already past.

And overthrow, he says, the faith of some.

Of some, not of all. For if there is no resurrection, faith is subverted. Our preaching is vain, nor is Christ risen; and if He is not risen, neither was He born, nor has He ascended into heaven. Observe how this error, while it seems to oppose the doctrine of the Resurrection, draws after it many other evils. What then, says one, ought we to do nothing for those who are subverted?

Ver. 19. Nevertheless, he says, the foundation of God stands sure, having this seal, The Lord knows them that are His. And, Let every one that names the name of the Lord depart from iniquity.

He shows that even before they were subverted, they were not firm. For otherwise, they would not have been overthrown at the first attack, as Adam was firm before the commandment. For those who are fixed not only are not harmed through deceivers, but are even admired.

And he calls it sure, and a foundation; so ought we to adhere to the faith; having this seal, The Lord knows them that are His. What is this? He has taken it from Deuteronomy; that is, Firm souls stand fixed and immovable. But whence are they manifest? From having these characters inscribed upon their actions, from their being known by God, and not perishing with the world, and from their departing from iniquity.

Let every one, he says, that names the name of the Lord depart from iniquity.

These are the distinguishing marks of the foundation. As a foundation is shown to be firm, and as letters are inscribed upon a stone that the letters may be significant. But these letters are shown by works, Having, he says, this seal fixed thereon, Let every one that names the name of the Lord depart from iniquity. Thus if any one is unrighteous, he is not of the foundation. So that this too is of the seal, not to do iniquity.

Moral. Let us not therefore put off from us the royal seal and token, that we may not be of those who are not sealed, that we may not be unsound, that we may be firmly grounded, that we may be of the foundation, and not carried to and fro. This marks them that are of God, that they depart from iniquity. For how can any one be of God Who is just, if he does iniquity, if by his works he opposes Him, if he insults Him by his misdeeds? Again we are speaking against injustice, and again we have many that are hostile to us. For this affection, like a tyrant, has seized upon the souls of all, and, what is worse, not by necessity nor violence, but by persuasion and gentle insinuation, and they are grateful for their slavery. And this is indeed the misery; for if they were held by constraint and not by love, they would soon depart. And whence is it, that a thing which is most bitter, appears to be sweet? Whence is it that righteousness, which is a most sweet thing, becomes bitter? It is the fault of our senses. Thus some have thought honey bitter, and have taken with pleasure other things that were noxious. And the cause is not in the nature of things, but in the perverseness of the sufferers. The judging faculty of the soul is disordered. Just as a balance, if its beam be unsteady, moves round, and does not show accurately the weight of things placed in it; so the soul, if it has not the beam of its own thoughts fixed, and firmly riveted to the law of God, being carried round and drawn down, will not be able to judge aright of actions.

For if any one will examine carefully, he will perceive the great bitterness of injustice, not to those who suffer it, but to those who practice it, and to these more than to the others. And let us not speak of things future, but for the present of things here. Hath it not battles, judgments, condemnation, ill will, abuse? What is more bitter than these? Hath it not enmities, and wars, and accusations? What is more bitter than these? Hath it not conscience continually scourging and gnawing us? If it were possible, I could wish to draw out from the body the soul of the unrighteous man, and you would see it pale and trembling, ashamed, hiding its head, anxiously fearful, and self-condemned. For should we sink down into the very depths of wickedness, the judging faculty of the mind is not destroyed, but remains unbribed. And no one pursues injustice thinking it to be good, but he invents excuses, and has recourse to every artifice of words to shift off the accusation. But he cannot get it off his conscience. Here indeed the speciousness of words, the corruption of rulers, and multitudes of flatterers, is often able to throw justice into the shade, but within, the conscience has nothing of this sort, there are no flatterers there, no wealth to corrupt the judge. For the faculty of judging is naturally implanted in us by God, and what comes from God cannot be so corrupted. But uneasy slumbers, thick-coming fancies, and the frequent recollections of guilt, destroy our repose. Has any one, for instance, unjustly deprived another of his house? Not only is he that is robbed rendered unhappy, but the man who robbed him. If he is persuaded of a future judgment, (if indeed any one is so persuaded,) he groans exceedingly, and is in misery. But if he believes not in futurity, yet he blushes for shame; or rather there is no man, whether Greek, Jew, or heretic, who is not afraid of a judgment to come.

And although he is not a philosopher with respect to futurity; yet he fears and trembles at what may befall him here, lest he may have some retribution in his property, his children, his family, or his life. For many such visitations God inflicts. For since the doctrine of the Resurrection is not sufficient to bring all men to reason, He affords even here many proofs of His righteous judgment, and exhibits them to the world. One who has gained wrongfully is without children, another falls in war, another is maimed in his body, another loses his son. He considers these things, on these his imagination dwells, and he lives in continual fear.

Know you not what the unrighteous suffer? Is there no bitterness in these things? And were there nothing of this sort, do not all condemn him, and hate and abhor him, and think him less rational than a beast, even those who are themselves unrighteous? For if they condemn themselves, much more do they condemn another, calling him rapacious, fraudulent, a pestilent fellow. What pleasure then can he enjoy? He has only the heavier care and anxiety to preserve his gains, and the being more anxious and troubled. For the more wealth any one gets about him, the more painful watchfulness does he store up for himself. Then what are the curses of those whom he has wronged, their pleadings against him? And what, if sickness should befall him? For it is impossible for one, who has fallen into sickness, however atheistically he may be inclined, not to be anxious about these things, not to be thoughtful, when he is unable to do anything. For as long as we are here, the soul enjoying itself, does not tolerate painful thoughts: but when it is about to take its flight from the body, then a greater fear constrains it, as entering into the very portals of judgment. Even robbers, while they are in prison, live without fear, but when they are brought to the very curtain of the court, they sink with terror. For when the fear of death is urgent, like a fire consuming all things besides, it obliges the soul to philosophize, and to take thought for futurity. The desire of wealth, the love of gain, and of bodily pleasures, no longer possesses it. These things passing away like clouds, leave the judging faculty clear, and grief entering in softens the hard heart. For nothing is so opposite to philosophy, as a life of pleasure; nor, on the other hand, is anything so favorable to philosophy as affliction. Consider what the covetous man will then be. For, an hour of affliction, it is said, makes a man forget much pleasure. [Sirach 2:27] What will then be his state, when he considers those whom he has robbed, and injured, and defrauded, when he sees others reaping the fruits of his grasping, and himself going to pay the penalty? For it cannot, indeed it cannot be, that when fallen into sickness he should not reflect upon these things. For often the soul of itself is distracted with agony and terror. What a bitterness is this, tell me! And with every sickness these things must be endured. And what will he not suffer when he sees others punished or put to death?

These things await him here. And as to what he must undergo hereafter, it is not possible to say what punishment, what vengeance, what torments, what racks are reserved for him There. These things we declare. He that has ears to hear, let him hear. [Luke 8:8] We are for ever discoursing of these things, not willingly, but of necessity. For we could wish there were no obligation to mention such things at all. But since it must be, we would at least, by a little medicine, deliver you from your disease, and restore you to health. But while you remain in this sickness, it would show a mean and weak spirit, not to say cruelty and inhumanity, to desist from the healing treatment. For if when physicians despair of our bodies, we beseech them not to neglect us, not to cease to our last breath applying whatever is in their power, shall we not much more exhort ourselves? For perhaps when we have come to the very gates of Hell, the vestibule of wickedness itself, it may be possible to recover, to renew our strength, to lay hold on eternal life! How many, who have heard ten times and remained insensible, have afterwards at one hearing been converted! Or rather, not at one hearing; for though they seemed insensible at the ten discourses, yet they gained something, and afterwards showed all at once abundant fruit. For as a tree may receive ten strokes, and not fall; then afterwards be brought down all at once by a single blow: yet it is not done by that one blow, but by the ten which made that last successful. And this is known to him who sees the root, though he who takes his view of the trunk above knows it not. So it is in this case. And thus often, when physicians have applied many remedies, no benefit is perceived; but afterwards some one comes in and effects an entire cure. Yet it is not the work of him alone, but of these who have already reduced the disorder. So that, if now we do not bring forth the fruits of hearing the word, yet hereafter we shall. For that we shall bring them forth, I am fully persuaded. For it is not, indeed it is not possible that such eager desire, such a love of hearing, should fail of its effect. God forbid! But may we all, having become worthy of the admonitions of Christ, obtain the everlasting blessings, etc.

2 Timothy 2:20, 21

But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work.

Many men are still even now perplexed to account for the fact, that the wicked are suffered to remain, and are not yet destroyed. Now doubtless various reasons may be assigned for this, as, that they may be converted, or that by their punishment they may be made an example to the multitude. But Paul here mentions a similar case. For he says,

In a great house there are not only vessels of gold and silver, but also of wood and earth. Showing by this, that as in a great house it is likely there should be a great difference of vessels, so here also, in the whole world, for he speaks not of the Church only, but of the world at large. For think not, I pray, that he means it of the Church; for there he would not have any vessels of wood or of earth, but all of gold or silver where is the body of Christ, where is that pure virgin, without spot, or wrinkle, or any such thing. [Ephesians 5:27] And this is what he means to say: Let it not disturb you that there are corrupt and wicked men. For in a great house there are such vessels. But what then? They do not receive the same honor. But some are to honor and some to dishonor. Nay, says one, in a house they may be of some use, but not at all in the world. Though God employs them not for such honorable service, he makes use of them for other purposes. For instance, the vainglorious man builds much, so does the covetous man, the merchant, the tradesman, the magistrate; there are certain works in the world suited to these. But the golden vessel is not of such a nature. It is employed about the royal table. He does not say however that wickedness is a necessary thing, (for how should it be?) but that the wicked also have their work. For if all were of gold or of silver, there would be no need of the viler sort. For instance, if all were hardy, there would be no need of houses; if all were free from luxury, there would be no need of dainties. If all were careful only for necessaries, there would be no need of splendid building.

If therefore a man purge himself from these, he shall be a vessel unto honor, sanctified. Do you see that it is not of nature, nor of the necessity of matter, to be a vessel of gold or of earth, but of our own choice? For otherwise the earthen could not become gold, nor could the golden descend to the vileness of the other. But in this case there is much change, and alteration of state. Paul was an earthen vessel, and became a golden one. Judas was a golden vessel, and became an earthen one. The earthen vessels, therefore, are such from uncleanness. The fornicator and the covetous man become earthen vessels. But how then does he say elsewhere, 'We have this treasure in earthen vessels,' so that he does not despise but honor the earthen vessel, speaking of it as the recipient of the treasure? There he shows the nature itself, and not the form of the material. For he means to say that our body is an earthen vessel. For as earthenware is nothing else but baked clay, so is our body nothing but clay consolidated by the heat of the soul; for that it is earthen, is evident. For as such a vessel is often by falling broken and dashed to pieces, so our body falls and is dissolved by death. For how do our bones differs from a potsherd, hard and dry as they are? Or our flesh from clay, being, like it, composed of water? But, as I said, how is it that he does not speak contemptuously of it? Because there he is discoursing of its nature, here of our choice. If a man, he says, purge himself from these, not merely cleanse, but cleanse out, that is, cleanse himself perfectly, he shall be a vessel unto honor, sanctified, and meet for the Master's use. The others therefore are useless for any good purpose, though some use is made of them. And prepared unto every good work. Even though he do it not, he is fit for it, and has a capacity for it. We ought therefore to be prepared for everything, even for death, for martyrdom, for a life of virginity, or for all these.

Ver. 22. Flee also youthful lusts.

Not only the lust of fornication, but every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful. If one be given to insolence, or a lover of power, of riches, of bodily pleasures, it is a youthful lust, and foolish. These things must proceed from a heart not yet established, from a mind not deeply grounded, but in a wavering state. What then does he advise in order that none may be captivated by these things? Flee youthful imaginations, but

Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

He calls virtue in general, righteousness: godliness of life, faith, meekness, charity.

What is meant by those that call upon the Lord out of a pure heart? It is as if he said, Rejoice not in those who only call upon the Lord; but those who call upon Him sincerely and unfeignedly, who have nothing of deceit about them, who approach Him in peace, who are not contentious. With these associate yourself. But with others be not easy, but only as far as lies in you, be peaceable.

Ver. 23. But foolish and unlearned questions avoid, knowing that they do gender strifes.

Do you see how he everywhere draws him off from questions; not that he was not able to overthrow them; for he was well able. For had he not been able he would have said, Be diligent, that you may be able to refute them; as when he says, Give attendance to reading, for by so doing you shall both save yourself and them that hear you. [1 Timothy 4:13-16] But he knew that it was useless to enter at all into these disputes, that there will be no end of it, save contentions, enmities, insults, and reproaches. These questions therefore avoid; so that there are other questions, some relating to the Scriptures, some to other things.

Ver. 24. And the servant of the Lord must not strive.

Not even in questions ought he to strive, for the servant of the Lord must keep far from strife, since God is the God of peace, and what should the servant of the God of peace have to do with strife?

But be gentle unto all men.

How is it then he says, Rebuke with all authority [Titus 2:15]; and again, Let no man despise your youth [1 Timothy 4:12]: and again, Rebuke them sharply? [Titus 1:13] Because this is consistent with meekness. For a strong rebuke, if it be given with gentleness, is most likely to wound deeply: for it is possible, indeed it is, to touch more effectually by gentleness, than one overawes by boldness.

Apt to teach; that is, those who are willing to be taught. For a man that is an heretic, he says, after the first and second admonition reject. [Titus 3:10] Patient. He has well added this, for it is a quality which a teacher above all things ought to possess. All things are vain without it. And if fishermen do not despair, though often they cast their nets for a whole day without catching anything, much more should not we. For see what is the result. From constant teaching, it often happens that the plow of the word, descending to the depth of the soul, roots out the evil passion that troubled it. For he that hears often will at length be affected. A man cannot go on hearing continually without some effect being produced. Sometimes therefore, when he was on the point of being persuaded, he is lost by our becoming weary. For the same thing occurs, as if an unskillful husbandman should in the first year dig about the vine he had planted, and seeking to reap some fruit in the second year, and again in the third, and gathering nothing, should after three years despair, and in the fourth year, when he was about to receive the recompense of his labors, abandon his vine. And having said, Patient, he is not satisfied, but goes on to say,

Ver. 25. In meekness instructing those that oppose themselves.

For he that teaches must be especially careful to do it with meekness. For a soul that wishes to learn cannot gain any useful instruction from harshness and contention. For when it would apply, being thus thrown into perplexity, it will learn nothing. He who would gain any useful knowledge ought above all things to be well disposed towards his teacher, and if this be not previously attained, nothing that is requisite or useful can be accomplished. And no one can be well disposed towards him who is violent and overbearing. How is it then that he says, A man that is an heretic, after the first and second admonition, reject? He speaks there of one incorrigible, of one whom he knows to be diseased beyond the possibility of cure.

If God perhaps will give them repentance to the acknowledging of the truth.

Ver. 26. And that they may recover themselves out of the snare of the devil.

What he says amounts to this. Perhaps there will be a reformation. Perhaps! For it is uncertain. So that we ought to withdraw only from those, of whom we can show plainly, and concerning whom we are fully persuaded, that whatever be done, they will not be reformed. In meekness, he says. In this temper, you see, we ought to address ourselves to those who are willing to learn, and never cease from conversing with them till we have come to the demonstration.

Who are taken captive by him at his will. It is truly said, Who are taken captive, for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if perhaps you should be able, but, if perhaps God should grant them a recovery; if anything be done, therefore, all is of the Lord. Thou plantest, you water but He sows and makes it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. Taken captive by him, he says, to His will. This no one will say relates to doctrine, but to life. For His will is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these.

If perhaps, he says, they may recover, that are taken captive, unto His will. Now If perhaps, implies much longsuffering. For not to do the will of God is a snare of the devil.

For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil. For Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven; and again, I know you not; depart from me, you that work iniquity. [Matthew 7:21-23] You see there is no advantage from our faith, when our Lord knows us not: and to the virgins he says the same, I know you not. [Matthew 25:12] What then is the benefit of virginity, or of many labors, when the Lord knows us not? And in many places we find men not blamed for their faith, but punished for their evil life only; as elsewhere, not reproved for evil lives, but perishing for their pravity of doctrine. For these things hold together. You see that when we do not the will of God, we are under the snare of the devil. And often not only from a bad life, but from one defect, we enter into Hell, where there are not good qualities to counterbalance it, since the virgins were not accused of fornication or adultery, nor of envy or ill-will, nor of drunkenness, nor of unsound faith, but of a failure of oil, that is, they failed in almsgiving, for that is the oil meant. And those who were pronounced accursed in the words, Depart from me, you cursed, into everlasting fire, were not accused of any such crimes, but because they had not fed Christ.

Moral. Do you see that a failure in almsgiving is enough to cast a man into hell fire? For where will he avail who does not give alms? Do you fast every day? So also did those virgins, but it availed them nothing. Do you pray? What of that? prayer without almsgiving is unfruitful, without that all things are unclean and unprofitable. The better part of virtue is destroyed. He that loves not his brother, it is said, knows not God. [1 John 4:8] And how do you love him, when you do not even impart to him of these poor worthless things? Tell me, therefore, do you observe chastity? On what account? From fear of punishment? By no means. It is of a natural endowment that you observe it, since if you were chaste from fear of punishment, and did violence to nature in submitting to so severe a rule, much more ought thou to do alms. For to govern the desire of wealth, and of bodily pleasures, is not the same thing. The latter is much more difficult to restrain. And wherefore? Because the pleasure is natural, and the desire of it is innate and of natural growth in the body. It is not so with riches. Herein we are able to resemble God, in showing mercy and pity. When therefore we have not this quality, we are devoid of all good. He has not said, you shall be like your Father, if you fast, nor if you be virgins, nor if you pray, has He said, you shall be like your Father, for none of these things can be applied to God, nor are they His acts. But what? Be merciful, as your Father in Heaven is merciful. [Luke 6:36] This is the work of God. If therefore you have not this, what have you? He says: I will have mercy, and not sacrifice. [Hosea 6:6] God made Heaven, and earth, and sea. Great works these, and worthy of His wisdom! But by none of these has He so powerfully attracted human nature to Himself, as by mercy and the love of mankind. For that indeed is the work of power and wisdom and goodness. But it is far more so that He became a servant. Do we not for this more especially admire Him? Are we not for this still more amazed at Him? Nothing attracts God to us so much as mercy. And the prophets from beginning to end discourse upon this subject. But I speak not of mercy that is accompanied with covetousness. That is not mercy. For it is not the root of the thorn but of the olive that produces the oil; so it is not the root of covetousness, of iniquity, or of rapine, that produces mercy. Do not put a slander on almsgiving. Do not cause it to be evil spoken of by all. If you commit robbery for this, that you may give alms, nothing is more wicked than your almsgiving. For when it is produced by rapine, it is not almsgiving, it is inhumanity, it is cruelty, it is an insult to God. If Cain so offended, by offering inferior gifts of his own, shall he not offend, who offers the goods of another? An offering is nothing else but a sacrifice, a purification, not a pollution. And thou who darest not to pray with unclean hands, do you offer the dirt and filth of robbery, and think you do nothing wrong? Thou sufferest not your hands to be full of dirt and filth, but having first cleansed these, you offer. Yet that filth is no charge against you, while the other deserves reproach and blame. Let it not therefore be our consideration, how we may offer prayers and oblations with clean hands, but how the things offered may be pure. If one, after having washed a vessel clean, should fill it with unclean gifts, would it not be ridiculous mockery? Let the hands be clean; and they will be so, if we wash them not with water only, but first with righteousness. This is the purifier of the hands. But if they be full of unrighteousness, though they be washed a thousand times, it avails nothing. Wash you, make you clean [Isaiah 1:16], He says, but does He add, Go to the baths, the lakes, the rivers? No; but what? Put away the evil of your doings from your souls. This is to be clean. This it is to be cleansed from defilement. This is real purity. The other is of little use; but this bestows upon us confidence towards God. The one may be obtained by adulterers, thieves, murderers, by worthless, and dissolute, and effeminate persons, and especially the latter. For they are ever careful of the cleanliness of their bodies, and scented with perfumes, cleansing their sepulcher. For their body is but a sepulcher, since the soul is dead within it. This cleanness therefore may be theirs, but not that which is inward.

To wash the body is no great matter. That is a Jewish purification, senseless and unprofitable, where purity within is wanting. Suppose one to labor under a putrefying sore, or consuming ulcer; let him wash his body ever so much, it is of no advantage. And if the putrefaction of the body receives no benefit from cleansing and disguising the outward appearance; when the soul is infected with rottenness, what is gained by the purity of the body? Nothing! Our prayers ought to be pure, and pure they cannot be, if they are sent forth from a corrupt soul, and nothing so corrupts the soul as avarice and rapine. But there are some who after committing numberless sins during the day, wash themselves in the evening and enter the churches, holding up their hands with much confidence, as if by the washing of the bath they had put off all their guilt. And if this were the case, it would be a vast advantage to use the bath daily! I would not myself cease to frequent the baths, if it made us pure, and cleansed us from our sins! But these things are trifling and ridiculous, the toys of children. It is not the filth of the body, but the impurity of the soul, to which God is averse. For He says, Blessed are the pure — does He say in body? No — in heart: for they shall see God. [Matthew 5:8] And what says the Prophet: Create in me a clean heart, O God. [Psalm 51:10] And again, Wash my heart from wickedness. [Jeremiah 4:14]

It is of great use to be in the habit of doing good actions. See how trifling and unprofitable these washings are. But when the soul is prepossessed by a habit, it does not depart from it, nor does it venture to draw near in prayer, till it has fulfilled these ceremonies. For instance, we have brought ourselves to a habit of washing and praying, and without washing we do not think it right to pray. And we do not willingly pray with unwashed hands, as if we should offend God, and violate our conscience. Now if this trifling custom has so great power over us, and is observed every day; if we had brought ourselves to a habit of almsgiving, and had determined so constantly to observe it, as never to enter a house of prayer with empty hands, the point would be gained. For great is the power of habit both in good things and in evil, and when this carries us on, there will be little trouble. Many are in the habit of crossing themselves continually, and they need no one to remind them of it, but often when the mind is wandering after other things, the hand is involuntarily drawn by custom, as by some living teacher, to make the sign. Some have brought themselves into a habit of not swearing at all, and therefore neither willingly nor unwillingly do they ever do it. Let us then bring ourselves into such a habit of almsgiving.

What labors were it worth to us to discover such a remedy. For say, were there not the relief of almsgiving, while we still by our numberless sins rendered ourselves liable to Divine vengeance, should we not have lamented sadly? Should we not have said, O that it were possible by our wealth to wash away our sins, and we would have parted with it all! O that by our riches we could put away the wrath of God, then we would not spare our substance? For if we do this in sickness, and at the point of death we say, If it were possible to buy off death, such an one would give all his possessions; much more in this matter. For see how great is the love of God for man. He has granted us power to buy off not temporal but eternal death. Do not purchase, He says, this short life, but that life that is everlasting. It is that I sell you, not the other: I do not mock you. Did you gain the present life, you had gained nothing. I know the worth of that which I offer you. The bargainers and traffickers in worldly goods do not act thus. They, when they can impose on whom they will, give a little to receive a great deal. It is not so with God. He gives the greater by far for the less.

Tell me, if you were to go to a merchant, and he were to set before you two stones, one of little worth, and the other very precious, and sure to fetch a large amount of wealth; if he allowed you for the price of the cheap one to carry off the more costly, should you complain of him? No! You would rather admire his liberality. So now, two lives are set before us, the one temporal, the other eternal. These God offers us for sale, but He would sell us the latter rather than the former. Why do we complain, like silly children, that we receive the more precious? Is it possible then to purchase life for money? Yes, when what we bestow is our own, and not the property of another; when we do not practice an imposture. But, you say, henceforth the goods are mine. They are not yours after rapine. They are still your neighbor's, though thou were a thousand times the master of them. For if you should receive a deposit, it would not be your own even for the short season that the depositor was traveling, though it might be laid up with you. If therefore that is not ours, which we received with the consent and thanks of those who deposited it, even for the short period that we retain it, much less is that ours, which we plundered against the will of its owner. He is the master of it, however long you may withhold it. But Virtue is really our own; as for money, even our own is not strictly ours, much less that of others. Today it is ours, tomorrow it belongs to another. What is of virtue is our own possession. This does not suffer loss, like other things, but is entirely possessed by all who have it. This therefore let us acquire, and let us despise riches, that we may be able to attain those real goods, of which God grant that we may be thought worthy to partake, through the grace and lovingkindness, etc.

2 Timothy 3:1-7

This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasure more than lovers of God; Having a form of godliness, but denying the power thereof; from such turn away. For of this sort are they, which creep into houses, and lead captive silly women laden with sins, led away with various lusts and pleasures, Ever learning, and never able to come to the knowledge of the truth.

He had said in the former Epistle, that the Spirit speaks expressly, that in the latter times some shall depart from the faith [1 Timothy 4:1-2]; and elsewhere in this Epistle he foretells that something of this kind will afterwards happen; and here again he does the same thing: This know, that in the last days perilous times shall come. And this he pronounces not only from the future, but from the past; As Jannes and Jambres withstood Moses. And again from reasoning; In a great house there are not only vessels of gold and of silver. But why does he do this? In order that Timothy may not be troubled, nor any one of us, when there are evil men. If there were such in the time of Moses, and will be hereafter, it is no wonder that there are such in our times.

In the last days perilous times shall come, he says, that is, exceeding bad times. How shall times be perilous? He says it not blaming the days, nor the times, but the men of those times. For thus it is customary with us to speak of good times or evil times, from the events that happen in them, caused by men. Immediately he sets down the root and fountain, whence these and all other evils spring, that is, overweeningness. He that is seized with this passion is careless even of his own interests. For when a man overlooks the concerns of his neighbor, and is careless of them, how should he regard his own? For as he that looks to his neighbor's affairs will in them order his own to advantage, so he that looks down upon his neighbor's concerns will neglect his own. For if we are members one of another, the welfare of our neighbor is not his concern only, but that of the whole body, and the injury of our neighbor is not confined to him, but distracts with pains all else as well. If we are a building, whatever part is weakened, it affects the whole, while that which is solid gives strength and support to the rest. So also in the Church, if you have slighted your neighbor, you have injured yourself. How? In that one of your own members has suffered no small hurt. And if he, who does not impart of his possessions, goes into Hell, much more will he be condemned, who sees a neighbor suffering severer evils, and does not stretch out his hand, since in this case the loss is more grievous.

For men shall be lovers of their own selves. He that loves himself may be said not to love himself, but he that loves his brother, loves himself in the truest sense. From self-love springs covetousness. For the wretched niggardly temper of self-love contracts that love which should be widely extended, and diffused on every side. Covetous. From covetousness springs boastfulness, from boastfulness pride, from pride blasphemy, from blasphemy defiance and disobedience. For he who exalts himself against men, will easily do it against God. Thus sins are produced. Often they ascend from below. He that is pious towards men, is still more pious towards God. He who is meek to his fellow-servants, is more meek to his Master. He that despises his fellow-servants, will end with despising God Himself. Moral. Let us not then despise one another, for that is an evil training which teaches us to despise God. And indeed to despise one another is in effect to despise God, Who commanded us to show all regard to one another. And this may be otherwise manifested by an example. Cain despised his brother, and so, immediately after, he despised God. How despised Him? Mark his insolent answer to God; Am I my brother's keeper? [Genesis 4:9] Again, Esau despised his brother, and he too despised God. Wherefore God said, Jacob have I loved, but Esau have I hated. [Romans 9:13; Malachi 1:2-3] Hence Paul says, Lest there be any fornicator or profane person as Esau. [Hebrews 12:16] The brethren of Joseph despised him, and they also despised God. The Israelites despised Moses, and they also despised God. So too the sons of Eli despised the people, and they too despised God. Would you see it also from the contrary? Abraham, who was tender of his brother's son, was obedient to God, as is manifest in his conduct with respect to his son Isaac, and in all his other virtues. Again, Abel was meek to his brother, and he also was pious towards God. Let us not therefore despise one another, lest we learn also to despise God. Let us honor one another, that we may learn also to honor God. He that is insolent with respect to men, will also be insolent with respect to God. But when covetousness and selfishness and insolence meet together, what is wanting to complete destruction? Everything is corrupted, and a foul flood of sins bursts in. Unthankful, he says. For how can the covetous man be thankful? To whom will he feel gratitude? To no one. He considers all men his enemies, and desires the goods of all. Though you spend your whole substance upon him, he will feel no gratitude. He is angry that you have not more, that you might bestow it upon him. And if you made him master of the whole world, he would still be unthankful, and think that he had received nothing. This desire is insatiable. It is the craving of disease; and such is the nature of the cravings of disease.

He who has a fever can never be satisfied, but with constant desire of drinking, is never filled, but suffers a continual thirst; so he who is mad after wealth never knows the fulfillment of his desire; whatever is bestowed upon him, he is still unsatisfied, and will therefore never be thankful. For he will feel no gratitude to him, who does not give him as much as he wishes, and this no one can ever do. And as there is no limit to his wishes, he will feel no gratitude. Thus no one is so unthankful as the covetous, so insensible as the lover of money. He is the enemy of all the world. He is indignant that there are men. He would have all one vast desert, that he might have the property of all. And many wild imaginations does he form. O that there were an earthquake, he says, in the city, that all the rest being swallowed up, I might be left alone, to have, if possible, the possessions of all! O that a pestilence would come and destroy everything but gold! O that there might be a submersion, or an eruption of the sea! Such are his imaginations. He prays for nothing good, but for earthquakes, and thunderbolts, for wars, and plagues, and the like. Well, tell me now, thou wretched man, more servile than any slave, if all things were gold, would you not be destroyed by your gold, and perish with hunger? If the world were swallowed up by an earthquake, you also would perish by your fatal desire. For if there were no other men than yourself, the necessaries of life would fail you. For suppose that the other inhabitants of the earth were destroyed at once, and that their gold and silver came of its own accord to you. (For such men fancy to themselves absurdities, and impossibilities.) But if their gold and silver, their vests of silk and cloth of gold, came into your hands, what would it profit you? Death would only the more certainly overtake you, when there were none to prepare bread or till the earth for you; wild beasts would prowl around, and the devil agitate your soul with fear. Many devils indeed now possess it, but then they would lead you to desperation, and plunge you at once into destruction. But you say, I would wish there should be tilling of the land and men to prepare food. Then they would consume somewhat. But I would not have them consume anything. So insatiable is this desire! For what can be more ridiculous than this? Do you see the impossibility of the thing? He wishes to have many to minister to him, yet he grudges them their share of food, because it diminishes his substance! What then? Would you then have men of stone? This is all a mockery; and waves, and tempest, and huge billows, and violent agitation, and storm, overwhelm the soul. It is ever hungry, ever thirsty. Shall we not pity and mourn for him? Of bodily diseases this is thought a most painful one, and it is called by physicians bulimy, when a man being filled, is yet always hungry. And is not the same disorder in the soul more lamentable? For avarice is the morbid hunger of the soul, which is always filling, never satisfied, but still craving. If it were necessary to drink hellebore, or submit to anything a thousand times worse, would it not be worth our while to undertake it readily, that we might be delivered from this passion? There is no abundance of riches that can fill the belly of greediness. And shall we not be ashamed, that men can be thus transported with the love of money, while we show not any proportion of such earnestness in love to God, and honor Him not as bullion is honored? For money men will undergo watchings, and journeyings and continual perils, and hatred, and hostility, and, in short, everything. But we do not venture to utter a mere word for God, nor incur an enmity, but if we are required to assist any of those who are persecuted, we abandon the injured person, withdrawing ourselves from the hatred of the powerful, and the danger it involves. And though God has given us power that we might succor him, yet we allow him to perish, from our unwillingness to incur men's hatred and displeasure. And this many profess to justify, saying, Be loved for nothing, but be not hated for nothing. But is this to be hated for nothing? Or what is better than such hatred? For to be hated on account of God is better than to be loved on His account: for when we are loved for God's sake, we are debtors for the honor, but when we are hated for His sake, He is our debtor to reward us. The lovers of wealth know no limit to their love, be it never so great; but we, if we have done ever so little, think that we have fulfilled everything. We love not God as much, no, not by many times over so much, as they love gold. Their inordinate rage for gold is a heavy accusation against them. It is our condemnation that we are not so beside ourselves for God; that we do not bestow upon the Lord of all as much love as they bestow upon mere earth, for gold from the mine is no better.

Let us then behold their madness, and be ashamed of ourselves. For what though we are not inflamed with the love of gold, while we are not earnest in our prayers to God? For in their case men despise wife, children, substance, and their own safety, and that when they are not certain that they shall increase their substance. For often, in the very midst of their hopes, they lose at once their life and their labor. But we, though we know that, if we love Him as we ought to love Him, we shall obtain our desire, yet love Him not, but are altogether cold in our love both to our neighbor and to God; cold in our love to God, because cold in our love to our neighbor. For it is not, indeed it is not possible that a man, who is a stranger to the feeling of love, should have any generosity or manly spirit, since the foundation of all that is good is no other than love. On this, it is said, hang all the law and the prophets. [Matthew 22:40] For as fire set to a forest is wont to clear away everything, so the fire of love, wherever it is received, consumes and makes way through everything that is hurtful to the divine harvest, and renders the soil pure and fit for the reception of the seed. Where there is love, all evils are removed. There is no love of money, the root of evil, there is no self-love: there is no boasting; for why should one boast over his friend? Nothing makes a man so humble as love. We perform the offices of servants to our friends, and are not ashamed; we are even thankful for the opportunity of serving them. We spare not our property, and often not our persons; for dangers too are encountered at times for him that is loved. No envy, no calumny is there, where there is genuine love. We not only do not slander our friends, but we stop the mouth of slanderers. All is gentleness and mildness. Not a trace of strife and contention appears. Everything breathes peace. For Love, it is said, is this fulfilling of the law. [Romans 13:10] There is nothing offensive with it. How so? Because where love exists, all the sins of covetousness, rapine, envy, slander, arrogance, perjury, and falsehood are done away. For men perjure themselves, in order to rob, but no one would rob him whom he loved, but would rather give him his own possessions. For we are more obliged than if we received from him. You know this, all you that have friends, friends, I mean, in reality, not in name only, but whoever loves as men ought to love, whoever is really linked to another. And let those who are ignorant of it learn from those who know.

I will now cite you from the Scriptures a wonderful instance of friendship. Jonathan, the son of Saul, loved David, and his soul was so knit to him, that David in mourning over him says, Your love to me was wonderful, passing the love of women. You were wounded unto death. [2 Samuel 1:25-26] What then? Did he envy David? Not at all, though he had great reason. How? Because, by the events he perceived that the kingdom would pass from himself to him, yet he felt nothing of the kind. He did not say, This is he that is depriving me of my paternal kingdom, but he favored his obtaining the sovereignty; and he spared not his father for the sake of his friend. Yet let not any one think him a parricide, for he did not injure his father, but restrained his unjust attempts. He rather spared than injured him. He did not permit him to proceed to an unjust murder. He was many times willing even to die for his friend, and far from accusing him, he restrained even his father's accusation. Instead of envying, he joined in obtaining the kingdom for him. Why do I speak of wealth? He even sacrificed his own life for him. For the sake of his friend, he did not even stand in awe of his father, since his father entertained unjust designs, but his conscience was free from all such. Thus justice was conjoined with friendship.

Such then was Jonathan. Let us now consider David. He had no opportunity of returning the recompense, for his benefactor was taken away before the reign of David, and slain before he whom he had served came to his kingdom. What then? As far as it was allowed him and left in his power, let us see how that righteous man manifested his friendship. Very pleasant, he says, have you been to me, Jonathan; you were wounded unto death. [2 Samuel 1:25, Septuagint] Is this all? This indeed was no slight tribute, but he also frequently rescued from danger his son and his grandson, in remembrance of the kindness of the father, and he continued to support and protect his children, as he would have done those of his own son. Such friendship I would wish all to entertain both towards the living and the dead.

Let women listen to this (for it is on their account especially that I refer to the departed) who enter into a second marriage, and defile the bed of their deceased husband, though they have loved him. Not that I forbid a second marriage, or pronounce it a proof of wantonness, for Paul does not allow me, stopping my mouth by saying to women, If she marry she has not sinned. [1 Corinthians 7:28-40] Yet let us attend to what follows, But she is happier if she so abide. This state is much better than the other. Wherefore? For many reasons. For if it is better not to marry at all than to marry, much more in this case. But some, you say, could not endure widowhood, and have fallen into many misfortunes. Yes; because they know not what widowhood is. For it is not widowhood to be exempt from a second marriage, as neither is it virginity to be altogether unmarried. For as that which is comely, and that you may attend upon the Lord without distraction, is the mark of the one state, so it is the mark of the other to be desolate, to continue in supplications and prayers, to renounce luxury and pleasure. For she that lives in pleasure is dead while she lives. [1 Timothy 5:6] If remaining a widow, you would have the same pomp, the same show, the same attire, as you had while your husband was living, it were better for you to marry. For it is not the union that is objectionable, but the multitude of cares that attend it. But that which is not wrong, thou dost not: but that which is not indifferent, which is liable to blame, in that you involve yourself. On this account some have turned aside after Satan, because they have not been able to live properly as widows.

Would you know what a widow is, and what a widow's dignity, hear Paul's account of it. If she have brought up children, if she have lodged strangers, if she have washed the Saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. [1 Timothy 5:10] But when after the death of your husband, you are arrayed in the same pomp of wealth, no wonder if you can not support widowhood. Transfer this wealth, therefore, to heaven, and you will find the burden of widowhood tolerable. But, you say, what if I have children to succeed to their father's inheritance? Instruct them also to despise riches. Transfer your own possessions, reserving for them just a sufficiency. Teach them too to be superior to riches. But what if besides my silver and gold, I am surrounded by a crowd of slaves, oppressed by a multitude of affairs, how shall I be equal to the care of all these things, when deprived of the support of my husband? This is but an excuse, a pretense, as appears from many causes. For if you do not deserve wealth, nor seek to increase your present possessions, your burden will be light. To get riches is much more laborious than to take care of them. If therefore you cut off this one thing, accumulating, and suppliest the needy out of your substance, God will hold over you His protecting hand. And if you say this from a real desire to preserve the inheritance of your fatherless children, and art not, under this pretense, possessed with covetousness; He who searches the heart knows how to secure their riches, even He who commanded you to bring up children.

For it is not possible, indeed it is not, that a house established by almsgiving should suffer any calamity. If it should be unfortunate for a time, in the end it will prosper. This will be more than spear and shield to all the household. Hear what the devil says concerning Job. Have you not made an hedge about him and about his house, and about all that he has on every side? [Job 1:10] Wherefore? Hear Job himself saying, I was eyes to the blind, and feet was I to the lame. I was a father to the orphans. [Job 29:15] As he who does not turn aside from the calamities of others, will not suffer even in his own misfortunes, because he has learned to sympathize; so he who will not bear the griefs of sympathy, will learn all sorrow in his own person. And, as in the case of a bodily disease, if, when the foot is mortified, the hand does not sympathize by cleansing the wound, washing away the discharge, and applying a plaster, it will suffer the like disease of its own; so she who will not minister to another when she is not herself afflicted, will have to bear sufferings of her own. For the evil spreading from the other part will reach to this also, and the question will not be of ministering to the other, but of its own cure and relief. So it is here also. He that will not relieve others, will be a sufferer himself. You have hedged him in, says Satan, within and without, and I dare not attack him! But he suffered afflictions, you say. True. But those afflictions were the occasion of great good. His substance was doubled, his reward increased, his righteousness enlarged, his crown was splendid, his prize glorious. Both his spiritual and temporal blessings were augmented. He lost his children, but he received, not these restored, but others in their room, and those too he had safe for the Resurrection. Had they been restored, the number would have been diminished, but now having given others in their stead, He will present them also at the Resurrection. All these things happened to him, because of his openhandedness in almsgiving. Let us then do likewise, that we may obtain the same rewards by the grace and lovingkindness of our Lord Jesus Christ. Amen.

2 Timothy 3:1-4

This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasures more than lovers of God.

If any now takes offense at the existence of heretics, let him remember that it was so from the beginning, the devil always setting up error by the side of truth. God from the beginning promised good, the devil came too with a promise. God planted Paradise, the devil deceived, saying, You shall be as gods. [Genesis 3:5] For as he could show nothing in actions, he made the more promises in words. Such is the character of deceivers. After this were Cain and Abel, then the sons of Seth and the daughters of men; afterwards Ham and Japhet, Abraham and Pharaoh, Jacob and Esau; and so it is even to the end, Moses and the magicians, the Prophets and the false prophets, the Apostles and the false apostles, Christ and Antichrist. Thus it was then, both before and at that time. Then there was Theudas, then Simon, then were the Apostles, then too this party of Hermogenes and Philetus. In short, there was no time when falsehood was not set up in opposition to truth. Let us not therefore be distressed. That it would be so, was foretold from the beginning. Therefore he says, Know that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection. The unthankful then is unholy, and this is natural, for what will he be to others, who is not grateful to his benefactor? The unthankful man is a truce-breaker, he is without natural affection.

False accusers, that is, slanderers. For those who are conscious that they have no good in themselves, while they commit many sins and offenses, find consolation in defaming the characters of others.

Incontinent, with respect both to their tongue and their appetite, and everything else.

Fierce, hence their inhumanity and cruelty, when any one is covetous, selfish, ungrateful, licentious.

Despisers of those that are good, traitors, heady. Traitors, betrayers of friendship; heady, having no steadiness; high-minded, filled with arrogance. Lovers of pleasures more than lovers of God.

Ver. 5. Having a form of godliness, but denying the power thereof.

In the Epistle to the Romans, he says somewhat on this wise, Having the form of knowledge and of the truth in the law [Romans 2:20], where he speaks in commendation of it: but here he speaks of this sin as an evil beyond all other defects. And why is this? Because he does not use the words in the same signification. For an image is often taken to signify a likeness; but sometimes a thing without life, and worthless. Thus he says himself in his Epistle to the Corinthians, A man ought not to cover his head, forasmuch as he is the image and glory of God. [1 Corinthians 11:7] But the Prophet says, Man walks in an image. [Psalm 39:9, Septuagint] And the Scripture sometimes takes a lion to represent royalty, as, He couched as a lion, and as a lion's cub, who shall raise him up? [Genesis 49:9, Septuagint] And sometimes to signify rapacity, as, a ravening and a roaring lion. [Psalm 22:13] And we ourselves do the same. For as things are compounded and varied in themselves, they are fitly adduced for various images and examples. As when we would express our admiration of a beautiful woman, we say, she is like a picture; and when we admire a painting, we say that it speaks, that it breathes. But we do not mean to express the same thing, but in one case to mark likeness, in the other beauty. So here with respect to form, in the one passage, it means a model, or representation, a doctrine, or pattern of godliness; in the other, something that is lifeless, a mere appearance, show, and hypocrisy. Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. For let us suppose any one to be covetous, a traitor, heady, and yet to believe aright; of what advantage is it, if he wants all the qualities becoming a Christian, if he does not the works that characterize godliness, but outdoes the Greeks in impiety, when he is a mischief to those with whom he associates, causes God to be blasphemed, and the doctrine to be slandered by his evil deeds?

From such turn away, he says. But how is this, if men are to be so in the latter times? There were probably then such, in some degree at least, though not to the same excess. But, in truth, through him he warns all to turn away from such characters.

Ver. 6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with various lust.

Ver. 7. Ever learning, and never able to come to the knowledge of the truth.

Do you see them employing the artifice of that old deceiver, the weapons which the devil used against Adam? Entering into houses, he says. Observe how he shows their impudence by this expression, their dishonorable ways, their deceitfulness. Leading captive silly women, so that he who is easy to be deceived is a silly woman, and nothing like a man: for to be deceived is the part of silly women. Laden with sins. See whence arises their persuasion, from their sins, from their being conscious to themselves of nothing good! And with great propriety has he said laden. For this expression marks the multitude of their sins, and their state of disorder and confusion; led away with various lusts. He does not accuse nature, for it is not women simply, but such women as these, that he blames. And why various lusts? By that are implied their various faults, their luxury, their disorderly conduct, their wantonness. Divers lust, he says, that is, of glory, of wealth, of pleasure, of self-will, of honor: and perchance other vile desires are implied.

Ever learning, and never able to come to the knowledge of the truth. He does not say thus to excuse, but to threaten them severely; for their understanding was callous, because they had weighed themselves down with lusts and sins.

Ver. 8. Now as Jannes and Jambres withstood Moses, so do these also resist the truth.

Who are these? The magicians in the time of Moses. But how is it their names are nowhere else introduced? Either they were handed down by tradition, or it is probable that Paul knew them by inspiration.

Men of corrupt minds, he says, reprobate concerning the faith.

Ver. 9. But they shall proceed no further; for their folly shall be manifested unto all men, as theirs also was.

They shall proceed no further; how then does he say elsewhere, They will increase unto more ungodliness? [2 Timothy 2:16] He there means, that beginning to innovate and to deceive, they will not pause in their error, but will always invent new deceits and corrupt doctrines, for error is never stationary. But here he says, that they shall not be able to deceive, nor carry men away with them, for however at first they may seem to impose upon them, they will soon and easily be detected. For that he is speaking to this effect appears from what follows. For their folly shall be manifest unto all. Whence? Every way — as theirs also was. For if errors flourish at first, they do not continue to the end, for so it is with things that are not fair by nature, but fair in appearance; they flourish for a time, and then are detected, and come to nought. But not such are our doctrines, and of these you are a witness, for in our doctrines there is no deceit, for who would choose to die for a deceit?

Ver. 10. But you have fully known my doctrine. Wherefore be strong; for thou were not merely present, but followed closely. Here he seems to imply that the period had been long, in that he says, You have followed up my doctrine; this refers to his discourse. Manner of life; this to his conduct. Purpose; this to his zeal, and the firmness of his soul. I did not say these things, he says, and not do them; nor was I a philosopher in words only. Faith, longsuffering. He means, how none of these things troubled me. Charity, which those men had not; patience, nor yet this. Towards the heretics, he means, I show much longsuffering; patience, that under persecution.

Ver. 11. Persecutions, afflictions.

There are two things that disquiet a teacher, the number of heretics, and men's wanting fortitude to endure sufferings. And yet he has said much about these, that such always have been, and always will be, and no age will be free from them, and that they will not be able to injure us, and that in the world there are vessels of gold and of silver. You see how he proceeds to discourse about his afflictions, which came upon me at Antioch, at Iconium, at Lystra.

Why has he selected these instances out of many? Because the rest was known to Timothy, and these perhaps were new events, and he does not mention the former ones, for he is not enumerating them particularly, for he is not actuated by ambition or vainglory, but he recounts them for the consolation of his disciple, not from ostentation. And here he speaks of Antioch in Pisidia, and Lystra, whence Timothy himself was. What persecutions I endured. There was twofold matter of consolation, that I displayed a generous zeal, and that I was not forsaken. It cannot be said, that God abandoned me, but He rendered my crown more radiant.

What persecutions I endured: but out of them all the Lord delivered me.

Ver. 12. Yea, and all those that will live godly in Christ Jesus shall suffer persecution.

But why, he says, should I speak only of myself? Each one that will live godly will be persecuted. Here he calls afflictions and sorrows, persecutions, for it is not possible that a man pursuing the course of virtue should not be exposed to grief, tribulation, and temptations. For how can he escape it who is treading in the strait and narrow way, and who has heard, that in the world you shall have tribulation? [John 16:33] If Job in his time said, The life of man upon earth is a state of trial [Job 7:1, Septuagint]; how much more was it so in those days?

Ver. 13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

Let none of these things, he says, disturb you, if they are in prosperity, and thou in trials. Such is the nature of the case. From my own instance you may learn that it is impossible for man, in his warfare with the wicked, not to be exposed to tribulation. One cannot be in combat and live luxuriously, one cannot be wrestling and feasting. Let none therefore of those who are contending seek for ease or joyous living. Again, the present state is contest, warfare, tribulation, straits, and trials, and the very scene of conflicts. The season for rest is not now, this is the time for toil and labor. No one who has just stripped and anointed himself thinks of ease. If you think of ease, why did you strip, or prepare to fight? But do I not maintain the fight? you say. What, when you do not conquer your desires, nor resist the evil bias of nature?

Ver. 14. But continue thou in the things that you have learned and hast been assured of, knowing of whom you have learned them; And that from a child you have known the holy Scriptures, which are able to make you wise unto salvation through the faith which in Christ Jesus.

What is this? As the prophet David exhorted, saying, Be not thou envious against the workers of iniquity [Psalm 37:1], so Paul exhorts, Continue thou in the things which you have learned, and not simply learned, but hast been assured of, that is, hast believed. And what have I believed? That this is the Life. And if you see things happening contrary to your belief, be not troubled. The same happened to Abraham, yet he was not affected at it. He had heard, In Isaac shall your seed be called [Genesis 21:12]; and he was commanded to sacrifice Isaac, yet he was not troubled nor dismayed. Let no one be offended because of the wicked. This the Scripture taught from the beginning.

What then, if the good be in prosperity, and the wicked be punished? The one is likely to happen, the other not so. For the wicked will possibly be punished, but the good cannot always be rejoicing. No one was equal to Paul, yet he passed all his life in afflictions, in tears and groanings night and day. For the space of three years, he says, I ceased not to warn every one night and day with tears. [Acts 20:31] And again: That which comes upon me daily. [1 Corinthians 11:28] He did not rejoice today, and grieve tomorrow, but he ceased not daily to grieve. How then does he say, Evil men shall wax worse and worse? He has not said, they shall find rest, but they shall wax worse and worse. Their progress is for the worse. He has not said, they shall be in prosperity. But if they are punished, they are punished that you may not suppose their sins are unavenged. For since we are not deterred from wickedness by the fear of hell, in very tenderness He rouses us from our insensibility, and awakens us. If no wicked man was ever punished, no one would believe that God presides over human affairs. If all were punished, no one would expect a future resurrection, since all had received their due here. On this account He both punishes, and forbears to punish. On this account the righteous suffer tribulation here, because they are sojourners, and strangers, and are in a foreign country. The just therefore endure these things for the purpose of trial. For hear what God said to Job: Do you think that I have warned you otherwise, than that you might appear just? [Job 40:3, Septuagint] But sinners when they endure any affliction suffer but the punishment of their sins. Under all circumstances, therefore, whether afflictive or otherwise, let us give thanks to God. For both are beneficial. He does nothing in hatred or enmity to us, but all things from care and consideration for us.

Knowing that from a child you have known the sacred writings. The holy Scriptures he calls sacred writings. In these you were nurtured, so that through them your faith ought to be firm and unshaken. For the root was laid deep, and nourished by length of time, nor will anything subvert it.

And speaking of the holy Scriptures, he has added, Which are able to make you wise, that is, they will not suffer you to have any foolish feeling, such as most men have. For he who knows the Scriptures as he ought, is not offended at anything that happens; he endures all things manfully, referring them partly to faith, and to the incomprehensible nature of the divine dispensation, and partly knowing reasons for them, and finding examples in the Scriptures. Since it is a great sign of knowledge not to be curious about everything, nor to wish to know all things. And if you will allow me, I will explain myself by an example. Let us suppose a river, or rather rivers (I ask no allowance, I only speak of what rivers really are,) all are not of the same depth. Some have a shallow bed, others one deep enough to drown one unacquainted with it. In one part there are whirlpools, and not in another. It is good therefore to forbear to make trial of all, and it is no small proof of knowledge not to wish to sound all the depths: whereas he that would venture on every part of the river, is really most ignorant of the peculiar nature of rivers, and will often be in danger of perishing, from venturing into the deeper parts with the same boldness with which he crossed the shallows. So it is in the things of God. He that will know all things, and ventures to intrude into everything, he it is that is most ignorant what God is. And of rivers indeed, the greater part is safe, and the depths and whirlpools few, but with respect to the things of God, the greater part is hidden, and it is not possible to trace out His works. Why then are you bent on drowning yourself in those depths?

Know this, however, that God dispenses all things, that He provides for all, that we are free agents, that some things He works, and some things He permits; that He wills nothing evil to be done; that all things are not done by His will, but some by ours also; all evil things by ours alone, all good things by our will conjointly with His influence; and that nothing is without His knowledge. Therefore He works all things. Thou then knowing this can reckon what things are good, what are evil, and what are indifferent. Thus virtue is good, vice is evil; but riches and poverty, life and death, are things indifferent. If you know this, you will know thereby, that the righteous are afflicted that they may be crowned, the wicked, that they may receive the punishment of their sins. But all sinners are not punished here, lest the generality should disbelieve the Resurrection; nor all the righteous afflicted, lest men should think that vice, and not virtue, is approved. These are the rules and limits. Bring what you will to the test of these, and you will not be perplexed with doubt. For as there is among calculators the number of six thousand, to which all things can be reduced, and everything can be divided and multiplied in the scale of six thousand, and this is known to all who are acquainted with arithmetic; so he who knows those rules, which I will briefly recapitulate, will never be offended. And what are these? That virtue is a good, vice an evil; that diseases, poverty, ill-treatment, false accusations, and the like, are things indifferent; that the righteous are afflicted here, or if ever they are in prosperity, it is that virtue may not appear odious; that the wicked enjoy pleasure now that hereafter they may be punished, or if they are sometimes visited, it is that vice may not seem to be approved, nor their actions to go unpunished; that all are not punished, lest there should be a disbelief of the time of resurrection; that even of the good, some who have done bad actions are quit of them here; and of the wicked, some have good ones, and are rewarded for them here, that their wickedness may be punished hereafter [Matthew 6:5]; that the works of God are for the most part incomprehensible, and that the difference between us and Him is greater than can be expressed. If we reason on these grounds, nothing will be able to trouble or perplex us. If we listen to the Scriptures continually, we shall find many such examples.

Which are able, he says, to make you wise unto salvation.

For the Scriptures suggest to us what is to be done, and what is not to be done. For hear this blessed one elsewhere saying, You are confident that you yourself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes. [Romans 2:19-20] You see that the Law is the light of them which are in darkness; and if that which shows the letter, the letter which kills, is light, what then is the Spirit which quickens? If the Old Covenant is light, what is the New, which contains so many, and so great revelations? Where the difference is as great, as if any one should open heaven to those who only know the earth, and make all things there visible. There we learn concerning hell, heaven, and judgment. Let us not believe in things irrational. They are nothing but imposture. What, you say, when what they foretell comes to pass? It is because you believe it, if it does come to pass. The impostor has taken you captive. Your life is in his power, he manages you as he will. If a captain of robbers should have under his power and disposal the son of a king, who had fled to him, preferring the desert, and his lawless company, would he be able to pronounce whether he would live or die? Assuredly he would, not because he knows the future, but because he is the disposer of his life or death, the youth having put himself in his power. For according to his own pleasure, he may either kill him, or spare his life, as he has become subject to him, and it is equally at his disposal to say whether you shall be rich or poor. The greater part of the world have delivered themselves up into the hands of the devil.

And furthermore, it contributes much to favor the pretenses of these deceivers, that a man has accustomed himself to believe in them. For no one takes notice of their failures, but their lucky conjectures are observed. But if these men have any power of prognosticating, bring them to me, a believer. I say not this, as magnifying myself, (for it is no great honor to be superior to these things,) and indeed I am deep-laden with sins; but with respect to these matters, I will not be humble-minded; by the grace of God I despise them all. Bring me this pretender to magic; let him, if he has any power of prognosticating, tell me what will happen to me tomorrow. But he will not tell me. For I am under the power of the King, and he has no claim to my allegiance or submission. I am far from his holes and caverns. I war under the king. But some one committed theft, you say, and this man discovered it. This is not always true, certainly, but for the most part absurdities and falsehoods. For they know nothing. If indeed they know anything, they ought rather to speak of their own concerns, how the numerous offerings to their idols have been stolen, how so much of their gold has been melted. Why have they not informed their Priests? Even for the sake of money, they have not been able to give information when their idol-temples have been burnt, and many have perished with them. Why do they not provide for their own safety? But it is altogether a matter of chance, if they have predicted anything. With us there are prophets, and they do not fail. They do not speak truth in one instance and falsehood in another, but always declare the truth; for this is the privilege of foreknowledge.

Cease, then, from this madness, I beseech you, if at least you believe in Christ; and if you believe not, why do you expose yourselves? Why do you deceive? How long will you halt on both your hips? [1 Kings 18:21, Septuagint] Why do you go to them? Why enquire of them? The instant you go to them, the instant you enquire, you put yourself in slavery to them. For you enquire, as if you believed. No, you say, I do not enquire, as believing, but making trial of them. But to make trial, whether they speak the truth, is the part not of one who believes that they are false, but of one who still doubts. Wherefore then do you enquire what will happen? For if they answered, This will happen, but do so and so, and you will escape it; even in that case you ought by no means to be an idolater; yet your madness were not so great. But if they foretell future events, he that listens to them will gain nothing more than unavailing sorrow. The event does not happen, but he suffers the uneasiness, and torments, himself.

If it were for our good, God would not have grudged us this foreknowledge. He who has revealed to us things in heaven, would not have envied us. For, All things, He says, that I have heard of the Father I have made known unto you; and, I call you not servants, but friends. You are my friends. [John 15:15] Why then did He not make these things known unto us? Because He would not have us concerned about them. And as a proof that He does not envy us this knowledge, such things were revealed to the ancients, because they were babes, even about an ass, and the like. But to us, because He would not have us concerned about such things, He has not cared to reveal them. But what do we learn? Things which they never knew, for little indeed were all those things of old. But what we are taught is this, that we shall rise again, that we shall be immortal, and incorruptible, that our life shall have no end, that all things will pass away, that we shall be caught up in the clouds, that the wicked shall suffer punishment, and numberless other things, and in all these there is no falsehood. Is it not better to know these than to hear that the ass that was lost is found? Lo, you have gotten your ass! Lo, you have found him! What is your gain? Will he not soon be lost again some other way? For if he leave you not, at least you will lose him in your death. But the things which I have mentioned, if we will but hold them fast, we shall retain perpetually. These therefore let us pursue. To these stable and enduring goods let us attach ourselves. Let us not give heed to soothsayers, fortune-tellers, and jugglers, but to God who knows all things certainly, whose knowledge is universal. Thus we shall know all that it befits us to know, and shall obtain all good things, through the grace and lovingkindness, etc.

2 Timothy 3:16, 17

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. [R.V.: Every Scripture inspired of God is also profitable, etc.]

Having offered much exhortation and consolation from other sources, he adds that which is more perfect, derived from the Scriptures; and he is reasonably full in offering consolation, because he has a great and sad thing to say. For if Elisha, ho was with his master to his last breath, when he saw him departing as it were in death, rent his garments for grief, what think you must this disciple suffer, so loving and so beloved, upon hearing that his master was about to die, and that he could not enjoy his company when he was near his death, which is above all things apt to be distressing? For we are less grateful for the past time, when we have been deprived of the more recent intercourse of those who are departed. For this reason when he had previously offered much consolation, he then discourses concerning his own death: and this in no ordinary way, but in words adapted to comfort him and fill him with joy; so as to have it considered as a sacrifice rather than a death; a migration, as in fact it was, and a removal to a better state. For I am now ready to be offered up [2 Timothy 4:6], he says. For this reason he writes: All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. All what Scripture? All that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, From a child you have known the holy Scriptures. All such, then, is given by inspiration of God; therefore, he means, do not doubt; and it is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.

For doctrine. For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us.

That the man of God may be perfect. For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. You have the Scriptures, he says, in place of me. If you would learn anything, you may learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us!

Thoroughly furnished unto all good works; not merely taking part in them, he means, but thoroughly furnished.

Chap. iv.

1. I charge you therefore before God, and the Lord Jesus Christ, Who shall judge the quick and the dead.

He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, I give you charge in the sight of God, Who quickens all things [1 Timothy 6:13]: but here he sets before him what is more dreadful, Who shall judge the quick and the dead, that is, Who shall call them to account at His appearing and His kingdom. When shall He judge? At His appearing with glory, and in His kingdom. Either he says this to show that He will not come in the way that He now has come, or, I call to witness His coming, and His kingdom. He calls Him to witness, showing that he had reminded Him of that appearing. Then teaching him how he ought to preach the word, he adds,

Ver.

2. Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

What means in season, out of season? That is, have not any limited season: let it always be your season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to your death, at that very time reprove. Withhold not rebuke, for reproof is then most seasonable, when your rebuke will be most successful, when the reality is proved. Exhort, he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. For if you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it, but after the matter is proved, he will submit to rebuke: before, he will be headstrong. And if you convict and rebuke, but vehemently, and do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation be not mingled with it. As if incision, though salutary in itself, have not plenty of lenitives to assuage the pain, the patient cannot endure cutting and hacking, so it is in this matter.

With all longsuffering and doctrine. For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to longsuffering does he add doctrine? Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from you. But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? With all longsuffering and doctrine. No ordinary teaching is implied.

Ver.

3. For the time will come when they will not endure sound doctrine.

Before they grow stiffnecked, preoccupy them all. For this reason he says, in season, out of season; do everything, so as to have willing disciples.

But after their own lusts, he says, shall they heap to themselves teachers.

Nothing can be more expressive than these words. For by saying they shall heap to themselves, he shows the indiscriminate multitude of the teachers, as also by their being elected by their disciples. They shall heap to themselves teachers, he says, having itching ears. Seeking for such as speak to gratify and delight their hearers.

Ver.

4. And they shall turn away their ears from the truth, and be turned unto fables.

This he foretells, not as willing to throw him into despair, but to prepare him to bear it firmly, when it shall happen. As Christ also did in saying, They will deliver you up, and they will scourge you, and bring you before the synagogues, for My name's sake. [Matthew 10:17] And this blessed man elsewhere says, For I know this, that after my departures shall grievous wolves enter in among you, not sparing the flock. 511 xx. 29 But this he said that they might watch, and duly use the present opportunity.

Ver.

5. But watch thou in all things, endure affliction.

It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be false Christs and false prophets; so he too, when he was about to depart, spoke of these things. But watch thou in all things, endure affliction; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship.

Do the work of an evangelist, make full proof of your ministry. Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; make full proof of that is, fulfill your ministry. And behold another necessity for his enduring affliction,

Ver.

6. For I am now ready to be poured out, and the time of my departure is at hand.

He has not said of my sacrifice; but, what is much more, of my being poured out. For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was.

Ver.

7. I have fought the good fight, I have finished the course, I have kept the faith.

Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: I have fought the good fight. But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. You ought to rejoice, he says, not to grieve. And why? Because, I have fought the good fight. As a father whose son was sitting by him, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave you. Our life has been irreproachable, we depart with glory, and you may be held in admiration for our actions. Our king is much indebted to us. As if he had said, We have raised trophies, we have conquered enemies, and this not boastfully. God forbid; but to raise up his dejected son, and to encourage him by his praises to bear firmly what had happened, to entertain good hopes, and not to think it a matter grievous to be borne. For sad, sad indeed is separation; and hear Paul himself, saying, We being bereaved of you for a short time, in presence, not in heart. [1 Thessalonians 2:17] If he then felt so much at being separated from his disciples, what do you think were the feelings of Timothy? If on parting from him while living he wept, so that Paul says, Being mindful of your tears, that I may be filled with joy. [2 Timothy 1:4], how much more at his death? These things then he wrote to console him. Indeed the whole Epistle is full of consolation, and is a sort of Testament. I have fought the good fight, I have finished my course, I have kept the faith. A good fight, he says, therefore do thou engage in it. But is that a good fight, where there are imprisonment, chains, and death? Yea, he says for it is fought in the cause of Christ, and great crowns are won in it. The good fight! There is no worthier than this contest. This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels. There men labor many days, and suffer hardships, and for one hour they receive the crown, and immediately all the pleasure passes away. But here far otherwise, it continues for ever in brightness, glory, and honor. Henceforth we ought to rejoice. For I am entering on my rest, I am leaving the race. You have heard that it is better to depart and to be with Christ.

I have finished the course. For it behooves us both to contend and to run; to contend, by enduring afflictions firmly, and to run, not vainly, but to some good end. It is truly a good fight, not only delighting, but benefiting the spectator: and the race does not end in nothing. It is not a mere display of strength and of rivalry. It draws all up to heaven. This race is brighter than the sun's, yea, this which Paul ran upon earth, than that which he runs in heaven. And how had he finished his course? He traversed the whole world, beginning from Galilee and Arabia, and advancing to the extremities of the each, so that, as he says, From Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ. [Romans 15:19] He passed over the earth like a bird, or rather more swiftly than a bird: for a bird only flies over it, but he, having the wing of the Spirit, made his way through numberless impediments, dangers, deaths, and calamities, so that he was even fleeter than a bird. Had he been a mere bird, he might have alighted and been taken, but being upborne by the Spirit he soared above all snares, as a bird with a wing of fire.

I have kept the faith, he says. There were many things that would have robbed him of it, not only human friendships, but menaces, and death, and countless other perils: but he stood firm against all. How? By being sober and watchful. This might have sufficed for the consolation of his disciples, but he further adds the rewards. And what are these?

Ver.

8. Henceforth there is laid up for me a crown of righteousness.

Here again he calls virtue in general righteousness. You should not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly your might rather grieve, and fear lest I should fail and perish.

Ver. 8. Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing.

Here also he raises his mind. If to all, much more to Timothy. But he did not say, and to you, but to all; meaning, if to all, much more to him.

Moral. But how, it may be asked, is one to love the appearing (τὴν ἐπιφανειαν) of Christ? By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to love His appearing. He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him. [John 14:23] And think how great a privilege it is that He who will appear to all generally, should promise to come to us in particular: for He says, We will come and make Our abode with him. If any man love His appearing, he will do everything to invite Him to himself, and to hold Him, that the light may shine upon him. Let there be nothing unworthy of His coming, and He will soon take up His abode with us.

And it is called His Epiphany, because He will appear above, and shine forth from on high. Let us therefore seek those things that are above, and we shall soon draw down those beams upon us. None of those who grovel below, and bury themselves in this lower earth, will be able to view the light of that Sun. None of those who defile themselves with worldly things will be able to behold that Sun of righteousness. He shines on none of those who are so occupied. Recover yourself a little, recover yourself from that depth, from the waves of a worldly life, if you would see the Sun, and enjoy His appearing. Then you will see Him with great confidence. Be even now a philosopher. Let not a spirit of perverseness possess you, lest He smite you severely, and bring you low. Let not your heart be hardened; nor darkened, lest you be shipwrecked there. Let there be no self-deceit. For the rocks beneath the sea cause the most fatal shipwrecks. Nourish no wild beasts, I mean evil passions, worse than wild beasts. Confide not in things ever flowing, that you may be able to stand firmly. None can stand upon water, but upon a rock all find a secure footing. Worldly things are as water, as a torrent, that passes away. The waters, he says, have come in unto my soul. [Psalm 69:1] Spiritual things are as a rock. For he says, You have set my feet upon a rock. [Psalm 40:2] Worldly things are as mire and clay; let us extricate ourselves from them. For so we shall be able to attain to the appearing of Christ. Whatever may befall us, let us endure. It is a sufficient consolation in all circumstances that we suffer for Christ. This divine incantation let us repeat, and it will charm away the pain of every wound.

And how can we suffer for Christ, you ask? If one accuse you falsely in any case, not on account of Christ, yet if you bear it patiently, if you give thanks, if you pray for him, all this you do for Christ. But if you curse him, if you utter discontent, if you attempt to revenge it, though you should not be able, it is not for Christ's sake; you suffer loss, and art deprived of your reward on account of your intention. For it rests with us either to profit, or to be injured, by afflictions. It depends not upon the nature of the affliction, but upon the disposition of our own minds. As, for instance, great were the sufferings of Job, yet he suffered with thankfulness; and he was justified, not because he suffered, but because in suffering he endured it thankfully. Another under the same sufferings, yet not the same, for none ever suffered like Job — but under lighter sufferings, exclaims, is impatient, curses the whole world, and complains against God. He is condemned and sentenced, not because he suffered, but because he blasphemed; and he blasphemed, not from any necessity arising from his afflictions, since if necessity arising from events were the cause, Job too must have blasphemed; but since he, who suffered more severely, did no such thing, it did not come to pass from this cause, but from the man's weakness of purpose. We want therefore strength of soul, and nothing will then appear grievous, but if our soul is weak, we find a grievance in everything.

According to our dispositions, all things become tolerable or intolerable. Let us strengthen our resolution, and we shall bear all things easily. The tree whose roots are fixed deep in the earth is not shaken by the utmost violence of the storm, but if it be set lightly in the surface of the ground, a slight gust of wind will tear it up from the roots. So it is with us; if our flesh be nailed down by the fear of God, nothing will be able to shake us; but if we merely intend well, a little shock will subvert and destroy us. Wherefore, I exhort, let us bear all with much cheerfulness, imitating the Prophet, who says, My soul cleaves to You; observe, he says not, draws near, but cleaves to You; and again, My soul thirsts for You. [Psalm 62:3] He said not merely longs, that he might by such words express the vehemence of his desire; and again, Fix my flesh in Your fear. [Psalm 118:120, Septuagint] For he wishes us so to cleave and be united to Him, that we may never be separated from Him. If thus we hold by God, if thus we rivet our thoughts upon Him, if we thirst with the love of Him, all that we desire will be ours, and we shall obtain the good things to come, in Jesus Christ our Lord, to whom with the Father and the Holy Ghost be glory, power, and honor, now and forever. Amen.

2 Timothy 4:9-13

Do your diligence to come shortly unto me: For Demas has forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark, and bring him with you: for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when you come, bring with you, and the books, but especially the parchments.

It is worth while to enquire why he calls Timothy to him, inasmuch as he was entrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, But if I tarry long, that you may know how you ought to behave yourself in the house of God. [1 Timothy 3:15] But he was withholden by a strong necessity. He was no longer master of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, Hasten to come to me before the winter.

For Demas has forsaken me, having loved this present world. He does not say, That I may see you before I depart this life, which would have grieved him, but because I am alone, he says, and have no one to help or support me.

For Demas has forsaken me, having loved this present world, and is departed to Thessalonica; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, having loved this present world. At the same time he wishes to draw his disciple to him.

Crescens to Galatia, Titus to Dalmatia.

These he does not censure. For Titus was one of the most admirable men, so that to him he entrusted the affairs of the island, no small island, I mean, but that great one of Crete.

Only Luke is with me. For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude; of him Paul writes, whose praise is in the Gospel throughout all the Churches. [2 Corinthians 8:18]

Take Mark, and bring him with you, for he is profitable to me for the ministry.

It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach. So it was on the same account he sent for Timothy, not for his own, but for the Gospel's sake, that his death might occasion no disturbance to the faithful, when many of his own disciples were present to prevent tumults, and to console those who would scarce have endurance to bear up at his death. For it is probable that the believers at Rome were men of consequence.

And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when you come bring with you, and the books, but especially the parchments.

The word here translated cloak may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching. All the faithful, then, would suffer a great blow, but particularly those who were present at his death, and then enjoyed his society. But the cloak he requires, that he might not be obliged to receive one from another. For we see him making a great point of avoiding this; and elsewhere, when he was addressing those from Ephesus, he says, You know that these hands have ministered to my necessities, and to those that were with me [Acts 20:34-35]; and again, It is more blessed to give than to receive.

Ver. 14. Alexander the coppersmith did me much evil; the Lord reward him according to his works.

Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. He did me much evil, he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: What persecutions I endured, but out of them all the Lord delivered me. [2 Timothy 3:11] So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it.

Ver. 15. Of whom also beware; for he has greatly withstood our words.

That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation. And that he says these things to prepare the mind of his disciple, is manifest also from what follows. But see how he mentions other of his trials.

Ver. 16. At my first answer, he says, no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.

Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. All men, he says, forsook me. And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what first answer, does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows.

Ver. 17. Notwithstanding the Lord stood with me, and strengthened me.

Though deserted by man, God does not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink.

That by me the preaching might be fully known.

That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that the preaching, with which I was entrusted, might be fully known. As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety.

And that all the Gentiles might hear.

What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all.

And I was delivered out of the mouth of the lion.

Ver. 18. And the Lord shall deliver me from every evil work.

See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. The Lord delivered me, he says, and will deliver. But if he says, He will deliver me, why does he say, I am ready to be offered? Attend to the expression, He delivered me, he says, from the lion's mouth; and again, He will deliver me, not from the lion's mouth, but from every evil work. For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to resist unto blood striving against sin [Hebrews 12:4], and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up.

And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen.

This then is salvation, when we shine forth there. But what means, He will preserve me unto His kingdom? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For He that hates his life in this world shall keep it unto life eternal. [John 12:25]

To whom be glory. Lo, here is a doxology to the Son.

Ver. 19. Salute Priscilla and Aquila, and the household of Onesiphorus.

For he was then in Rome, of whom he said The Lord grant unto him that he may find mercy of the Lord in that day. [2 Timothy 1:18] By this naming of him, he makes those of his household also more zealous in such good actions.

Salute Priscilla and Aquila. These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it.

Ver. 20. Erastus abode at Corinth: but Trophimus have I left at Miletum sick.

This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest.

Trophimus I have left at Miletum sick. Why then did you not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. The same thing is observable of those blessed and righteous men, who were before them, as in the case of Moses, whose voice was weak. Why was not this defect removed? Nay, he was often afflicted with grief and dejection, and he was not admitted into the Land of Promise.

For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt [Exodus 32:1]? How would they not have been affected towards him if he had brought them also into the Land of Promise? If he had not been suffered to be overpowered by the fear of Pharaoh, would they not have thought him a God? We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, Sirs, why do you do these things? We also are men of like passions with you. [Acts 14:14-15] Peter, again, when he had healed the man lame from his birth, when all were amazed at the miracle, answered and said, You men of Israel, why do you marvel at this, or why do you sook so earnestly on us, as though by our own power or holiness we had made this man to walk? [Acts 3:12] Hear also the blessed Paul, saying, There was given to me a thorn in the flesh, lest I should be exalted above measure. [2 Corinthians 12:7] But this, you say, was an expression of humility. Far from it. The thorn was not sent him that he might be humble, nor does he say this only out of humility. There are other causes besides to be assigned for it. Observe therefore how God, accounting for it, says, My grace is sufficient for you; not that you may not be exalted above measure, but what? For my strength is made perfect in weakness. Two ends therefore were answered at once: what was doing was made clearly manifest, and the whole was ascribed to God. For this cause he has said elsewhere, We carry this treasure in earthen vessels [2 Corinthians 4:7]; that is, in bodies weak and liable to suffering. Why? That the excellency of the power may be of God, and not of us. If our bodies were not subject to infirmity, all would be ascribed to them. And elsewhere we see him grieving at the infirmity of Epaphroditus, concerning whom he writes, He was sick near unto death, but God had mercy on him. [Philippians 2:27] And many other instances there are of his ignorance of events, which was profitable both for him and his disciples.

Trophimus I have left at Miletum sick. Miletus was near Ephesus. Did this happen then when he sailed to Judea, or upon some other occasion? For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not. We see him however deserted by all. For Demas, he says, has forsaken me. Crescens is departed into Galatia, Titus to Dalmatia. Erastus abode at Corinth. Trophimus have I left at Miletum sick.

Ver. 21. Do your diligence to come before winter. Eubulus greets you, and Pudens and Linus, and Claudia.

This Linus, some say, was second Bishop of the Church of Rome after Peter. And Claudia. You see how zealous for the faith the women were, how ardent! Such was Priscilla and this Claudia, already crucified, already prepared for the battle! But why, when there were so many faithful, does he mention only these women? Manifestly because they in purpose had already withdrawn from worldly affairs, and were illustrious above other. For a woman, as such, meets not with any impediments. It is the work of divine grace, that this sex should be impeded only in the affairs of this life, or rather not even in them. For a woman undertakes no small share of the whole administration, being the keeper of the house. And without her not even political affairs could be properly conducted. For if their domestic concerns were in a state of confusion and disorder, those who are engaged in public affairs would be kept at home, and political business would be ill managed. So that neither in those matters, as neither in spiritual, is she inferior. For she is able, if so inclined, to endure a thousand deaths. Accordingly many women have suffered martyrdom. She is able to practice chastity even more than men, no such strong flame disturbing her; and to show forth modesty and gravity, and holiness, without which no one shall see the Lord [Hebrews 12:14]; and contempt of wealth, if she will, and in short all other virtues.

Do your diligence to come before winter. See how he urges him, yet he does not say anything to grieve him. He does not say, Before I die, lest he should afflict him; but, Before winter, that thou be not detained.

Eubulus, he says, greets you, and Pudens, and Linus, and Claudia, and all the brethren. He does not mention the rest by name. Do you see that those were the most zealous?

Ver. 22. The Lord Jesus Christ be with your spirit.

There can be no better prayer than this. Grieve not for my departure. The Lord will be with you. And he says, not with you, but with your spirit. Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us?

Grace be with us. Amen.

Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us.

Moral. But how shall we draw down grace upon us? By doing what is pleasing to God, and obeying Him in all things. In great houses do we not see those domestics in favor, who do not regard their own interest, but with all zeal and alacrity promote their masters', and who not from the compulsion of the master, but from their own affection and good disposition, order all things well. When they are always before their eyes, when they are engaged in the house, when they are not occupied in any private concerns, nor caring for their own, but rather consider their masters' concerns as their own. For he who makes what is his own his master's, does not really give up his own to his master, but makes his interest his own; he commands even as himself in his affairs, and rules equally with him. He is often as much feared by the domestics, and whatever he says his master says too, and he is henceforth dreaded by all his enemies.

And if he who in worldly concerns prefers his masters interests to his own, does not really neglect his own interest, but rather advance it the more; much more is this the case in spiritual matters. Despise your own concerns, and you will receive those of God. This He Himself wills. Despise each, and seize upon the kingdom of heaven. Dwell there, not here. Be formidable there, not here. If you are formidable there you will be formidable not to men, but to demons, and even to the devil himself. But if your dependence is on worldly wealth, you will be contemptible to them, and often to men too. Whatever be your riches, you will be rich in servile things. But if you despise these, you will be radiant in the house of the King.

Such were the Apostles, despising a servile house and worldly wealth! And see how they commanded in the affairs of their Master. Let one, they said, be delivered from disease, another from the possession of devils: bind this man, and loose that. This was done by them on earth, but it was fulfilled as in Heaven. For, whatever you shall bind on earth, said He, shall be bound in Heaven. [Matthew 18:18] And greater power than His own did He give them. And that I lie not, appears from His own words. He that believes in Me, greater works shall he do than these which I do. [John 14:12] Why so? Because this honor is reflected upon the Master. As in our own affairs, if the servant has great power, the master is the more admired, for if the servant is so powerful, much more is he who commands him. But if any man, neglecting his master's service thinks only of his wife, his son, or his servant, and seeks to be rich, and to lay up treasure there, by stealing and robbing his master of his possessions, he is presently ruined, and his wealth perishes with him.

Wherefore having these examples, I beseech you, let us not regard our possessions, that we may regard ourselves: nay, let us despise them, that we may obtain them. If we despise them, He will take care of them; if we take care of them, God will despise them. Let us labor in the concerns of God, not in our own, or rather really in our own, for His are our own. I speak not of heaven, nor of earth, nor of the things of this world: these are unworthy of Him. And they belong alike to the faithful and the unbelievers. What then do I speak of as His? His glory and His kingdom. These are His, and ours for His sake. How? If we be dead with Him, He says, we shall also live with Him. If we suffer, we shall also reign with Him. [2 Timothy 2:11] We have become joint heirs, and are called His brethren. Why do we sink below, when He is drawing us upward towards Himself? How long shall we be poor, and beggarly? Heaven is set before us; and do we linger on earth? Is His kingdom opened to us, and do we choose such poverty as is here? Is life immortal offered us, and do we spend ourselves for lands, for wood and stones? Be truly rich. I would wish you to be so. Be covetous and rapacious, I blame you not for it. Here it is a fault not to be covetous, here it is blameworthy not to be grasping. What then is this? The kingdom of Heaven suffers violence, and the violent take it by force. [Matthew 11:12] There be thou violent! Be grasping! It is not diminished by being seized upon. For neither is virtue divided, nor piety lessened, nor the kingdom of Heaven. Virtue is increased when you seize upon it, while temporal goods are lessened when they are seized upon. And this appears from hence: Let there be ten thousand men in a city; if all seize on virtue, it is multiplied, for they become righteous in ten thousand things. If no one seizes upon it, it is diminished, for it is nowhere to be found.

You see then that good things are multiplied on being possessed by many, but earthly goods are rather diminished by seizing. Let us not therefore sit down content with poverty, but let us choose riches. God is then rich, when those who enjoy His kingdom are many. For He is rich, it is said, unto all that call upon Him. [Romans 10:12] Increase then His substance; and you will increase it by taking possession of it, by being covetous of it, by violently seizing it. And truly there is need of violence. Wherefore? Because there are so many impediments, as wives and children, cares and worldly business; besides those demons, and him who is the ruler of them, the devil. There is need then of violence, there is need of fortitude. He who takes by violence is exposed to toils. How? He endures all things, he contends against necessities. How? He almost attempts impossibilities. If such are those who take by violence, and we shrink from attempting even what is possible, how shall we ever win? Or when shall we enjoy the things for which we strive? The violent, it is said, take the kingdom of heaven by force. Violence and rapacity are needed. For it is not simply set before us, and ready to our hands. He who seizes by violence, is ever sober and watchful, he is anxious and thoughtful, that he may make his seizure at a seasonable time. Do you not see that in war he who is about to make a seizure keeps watch and is under arms the whole night? If then they who aim at seizing upon worldly goods, watch and are armed all the night long, should we, who wish to seize upon spiritual things, sleep and snore in the day, and continue always naked and unarmed? For he who is engaged in sin is unarmed; as he who practices righteousness is armed. We do not fortify ourselves with almsgiving. We do not prepare for ourselves lamps that are burning, we do not fence ourselves in spiritual armor. We do not learn the way that leads there. We are not sober and watchful, and therefore we can seize no spoil.

If a man wishes to make an attempt on a kingdom, does he not set death before him in a thousand shapes? Is he not armed at all points, does he not practice the art of war, does he not do everything with this view, and so rush on to the attack? But we do not act thus. We wish to take the spoil while we are sleeping, and therefore we come off with empty hands. Do you not see plunderers, how they flee, how rapidly they move? How they force their way through everything? And there is need of expedition here. The devil is in pursuit of you. He orders those before to detain you. But if you are strong, if you are watchful, you will spurn one, and thrust aside another, and escape from all, as a bird. Yea, if you depart hence, if you escape from the market and the tumult, I mean this life, and arrive at those higher regions beyond these, in the world to come. For there, as in a solitude, there is no tumult, no one to disturb, or to stay your course.

Have you seized? Yet a little exertion is needed after the seizure, that what you have seized may not be taken from you. If we run on, if we look to none of those things that are set before our eyes, if we consider nothing but how we may escape from those who would hinder us, we shall be able to retain with all security what we have seized. Have you seized on chastity? Tarry not; flee beyond the reach of the devil. If he sees that he cannot overtake you, he will cease to pursue; as we, when we can no longer see those who have robbed us, despair of the pursuit, and do not pursue, nor call on others to stop thief, but suffer them to escape. So do thou run vigorously at the beginning, and when you are beyond the reach of the devil, he will not afterwards attack you, but you will be in safety, securely enjoying those unspeakable blessings, which God grant that we may all obtain through Jesus Christ our Lord. To whom with the Father, and the Holy Ghost, be glory, power, honor, and worship, now and for ever, and world without end. Amen.

Titus 1:1-4

Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began; But has in due times manifested His word through preaching, which is committed unto me according to the commandment of God our Saviour; To Titus, my own son after the common faith; Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour.

Titus was an approved one of the companions of Paul; otherwise, he would not have committed to him the charge of that whole island, nor would he have commanded him to supply what was deficient, as he says, That you should set in order the things that are wanting. [Titus 1:5] He would not have given him jurisdiction over so many Bishops, if he had not placed great confidence in him. They say that he also was a young man, because he calls him his son, though this does not prove it. I think that there is mention made of him in the Acts. Perhaps he was a Corinthian, unless there was some other of the same name. And he summons Zenas, and orders Apollos to be sent to him, never Titus. [Titus 3:13] For he also attests their superior virtue and courage in the presence of the Emperor.

Some time seems to have since elapsed, and Paul, when he wrote this Epistle, appears to have been at liberty. For he says nothing about his trials, but dwells continually upon the grace of God, as being a sufficient encouragement to believers to persevere in virtue. For to learn what they had deserved, and to what state they had been transferred, and that by grace, and what had been vouchsafed them, was no little encouragement. He takes aim also against the Jews, and if he censures the whole nation, we need not wonder, for he does the same in the case of the Galatians, saying, O foolish Galatians. [Galatians 3:1] And this does not proceed from a censorious temper, but from affection. For if it were done for his own sake, one might fairly blame him; but if from the fervor of his zeal for the Gospel, it was not done reproachfully. Christ too, on many occasions, reproached the Scribes and Pharisees, not on his own account, but because they were the ruin of all the rest.

And he writes a short Epistle, with good reason, and this is a proof of the virtue of Titus, that he did not require many words, but a short remembrance. But this Epistle seems to have been written before that to Timothy, for that he wrote as near his end and in prison, but here, as free and at liberty. For his saying, I have determined to winter at Nicopolis [Titus 3:12], is a proof that he was not yet in bonds, as when he wrote to Timothy.

Ver.

1. Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God's elect.

You observe how he uses these expressions indifferently, sometimes calling himself the servant of God, and sometimes the servant of Christ, thus making no difference between the Father and the Son.

According to the faith of God's elect, and the acknowledging of the truth which is after godliness. In hope of eternal life.

According to the faith of God's elect. It is because you have believed, or rather because you were entrusted? I think he meant, that he was entrusted with God's elect, that is, not for any achievements of mine, nor from my toils and labors, did I receive this dignity. It was wholly the effect of His goodness who entrusted me. Yet that the grace may not seem without reason, (for still the whole was not of Him, for why did He not entrust it to others?) he therefore adds, And the acknowledging of the truth that is after godliness. For it was for this acknowledgment that I was entrusted, or rather it was of His grace that this too was entrusted to me, for He was the author of this also. Whence Christ Himself said, You have not chosen Me, but I have chosen you. [John 15:16] And elsewhere this same blessed one writes, I shall know, even as also I am known. [1 Corinthians 13:12] And again, If I may apprehend that, for which also I am apprehended of Christ Jesus. [Philippians 3:12] First we are apprehended, and afterwards we know: first we are known, and then we apprehend: first we were called, and then we obeyed. But in saying, according to the faith of the elect, all is reckoned to them, because on their account I am an Apostle, not for my worthiness, but for the elect's sake. As he elsewhere says, All things are yours, whether Paul, or Apollos. [1 Corinthians 3:21]

And the acknowledging the truth that is after godliness. For there is a truth in other things, that is not according to godliness; for knowledge in matters of agriculture, knowledge of the arts, is true knowledge; but this truth is after godliness. Or this, according to faith, means that they believed, as the other elect believed, and acknowledged the truth. This acknowledging then is from faith, and not from reasonings.

In hope of eternal life. He spoke of the present life, which is in the grace of God, and he also speaks of the future, and sets before us the rewards that follow the mercies which God has bestowed upon us. For He is willing to crown us because we have believed, and have been delivered from error. Observe how the introduction is full of the mercies of God, and this whole Epistle is especially of the same character, thus exciting the holy man himself, and his disciples also, to greater exertions. For nothing profits us so much as constantly to remember the mercies of God, whether public or private. And if our hearts are warmed when we receive the favors of our friends, or hear some kind word or deed of theirs, much more shall we be zealous in His service when we see into what dangers we had fallen, and that God has delivered us from them all.

And the acknowledging of the truth. This he says with reference to the type. For that was an acknowledging and a godliness, yet not of the Truth, yet neither was it falsehood, it was godliness, but it was in type and figure. And he has well said, In hope of eternal life. For the former was in hope of the present life. For it is said, he that does these things shall live in them. [Romans 10:5] You see how at the beginning he sets forth the difference of grace. They are not the elect, but we. For if they were once called the elect, yet are they no longer called so.

Ver.

2. Which God, that cannot lie, promised before the world began.

That is, not now upon a change of mind, but from the beginning it was so foreordained. This he often asserts, as when he says, Separated unto the Gospel of God. [Romans 1:1] And again, Whom He did foreknow, He also did predestinate. [Romans 8:29] Thus showing our high origin, in that He did not love us now first, but from the beginning: and it is no little matter to be loved of old, and from the beginning.

Which God, that cannot lie, promised. If He cannot lie, what He has promised will assuredly be fulfilled. If He cannot lie, we ought not to doubt it, though it be after death. Which God, that cannot lie, he says, promised before the world began; by this also, before the world began, he shows that it is worthy of our belief. It is not because the Jews have not come in, that these things are promised. It had been so planned from the first. Hear therefore what he says,

But has in His own times manifested.

Wherefore then was the delay? From His concern for men, and that it might be done at a seasonable time. It is time for You, Lord, to work [Psalm 119:125], says the Prophet. For by His own times is meant the suitable times, the due, the fitting.

Ver.

3. But has in due times manifested His word through preaching, which is committed unto me.

That is, the preaching is committed unto me. For this included everything, the Gospel, and things present, and things future, life, and godliness, and faith, and all things at once. Through preaching, that is, openly and with all boldness, for this is the meaning of preaching. For as a herald proclaims in the theater in the presence of all, so also we preach, adding nothing, but declaring the things which we have heard. For the excellence of a herald consists in proclaiming to all what has really happened, not in adding or taking away anything. If therefore it is necessary to preach, it is necessary to do it with boldness of speech. Otherwise, it is not preaching. On this account Christ did not say, Tell it upon the housetops, but preach upon the housetops [Matthew 10:27]; showing both by the place and by the manner what was to be done.

Which is committed unto me according to the commandment of God our Saviour.

The expressions, committed unto me, and according to the commandment, show the matter to be worthy of credit, so that no one should think it discreditable, nor be hesitating about it, or discontented. If then it is a commandment, it is not at my disposal. I fulfill what is commanded. For of things to be done, some are in our power, others are not. For what He commands, that is not in our power, what He permits, is left to our choice. For instance, Whosoever shall say to his brother, You fool, shall be in danger of hell fire. [Matthew 5:22] This is a commandment. And again, If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. [Matthew 5:23-24] This also is a command. But when He says, If you will be perfect, go and sell all that you have [Matthew 19:21]: and, He that is able to receive it, let him receive it [Matthew 19:12]: this is not a command, for He makes His hearer the disposer of the matter, and leaves him the choice, whether he will do it or not. For these things we may either do or not do. But commandments are not left to our choice, we must either perform them, or be punished for not doing so. This is implied when he says, Necessity is laid upon me; yea woe is unto me, if I preach not the Gospel. [1 Corinthians 9:16] This I will state more plainly, that it may be manifest to all. For instance, He that is entrusted with the government of the Church, and honored with the office of a Bishop, if he does not declare to the people what they ought to do, will have to answer for it. But the layman is under no such obligation. On this account Paul also says, According to the commandment of God our Saviour, I do this. And see how the epithets fit in to what I have said. For having said above, God who cannot lie, here he says, According to the commandment of God our Saviour. If then He is our Saviour, and He commanded these things with a view that we should be saved, it is not from a love of command. It is a matter of faith, and the commandment of God our Saviour.

To Titus my own son, that is, my true son. For it is possible for men not to be true sons, as he of whom he says, If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, with such an one no not to eat. [1 Corinthians 5:11] Here is a son, but not a true son. A son indeed he is, because he has once received the grace, and has been regenerated: but he is not a true son, because he is unworthy of his Father, and a deserter to the usurped sovereignty of another. For in children by nature, the true and the spurious are determined by the father that begot, and the mother who bore them. But it is not so in this case, but it depends on the disposition. For one who was a true son may become spurious, and a spurious son may become a true one. For it is not the force of nature, but the power of choice, on which it depends, whence it is subject to frequent changes. Onesimus was a true son, but he was again not true, for he became unprofitable; then he again became a true son, so as to be called by the Apostle his own bowels. [Philemon 12]

Ver.

4. To Titus, my own son after the common faith.

What is after the common faith? After he had called him his own son, and assumed the dignity of a father, hear how it is that he lessens and lowers that honor. He adds, After the common faith; that is, with respect to the faith I have no advantage over you; for it is common, and both thou and I were born by it. Whence then does he call him his son? Either only wishing to express his affection for him, or his priority in the Gospel, or to show that Titus had been enlightened by him. On this account he calls the faithful both children and brethren; brethren, because they were born by the same faith; children, because it was by his hands. By mentioning the common faith, therefore, he intimates their brotherhood.

Ver. 4. Grace and peace from God the Father, and the Lord Jesus Christ our Saviour.

Because he had called him his son, he adds, from God the Father, to elevate his mind by showing whose son he was, and by not only naming the common faith, but by adding our Father, he implies that he has this honor equally with himself. Moral. Observe also how he offers the same prayers for the Teacher, as for the disciples and the multitude. For indeed he needs such prayers as much, or rather more than they, by how much he has greater enmities to encounter, and is more exposed to the necessity of offending God. For the higher is the dignity, the greater are the dangers of the priestly office. For one good act in his episcopal office is sufficient to raise him to heaven and one error to sink him to hell itself. For, to pass over all other cases of daily occurrence, if he happens, either from friendship or any other cause, to have advanced an unworthy person to a Bishopric, and have committed to him the rule of a great city, see to how great a flame he renders himself obnoxious. For not only will he have to account for the souls that are lost, for they are lost through the man's irreligion, but for all that is done amiss by the other. For he that is irreligious in a private station will be much more so when he is raised to power. It is much indeed, if a pious man continue such after his elevation to rule. For he is then more strongly assailed by vainglory, and the love of wealth, and self-will, when office gives him the power; and by offenses, insults, and reproaches, and numberless other evils. If therefore any one be irreligious, he will become more so when raised to office; and he who appoints such a ruler will be answerable for all the offenses committed by him, and for the whole people. But if it is said of him who gives offense to one soul, It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea [Matthew 18:6]; what will he have to suffer who offends so many souls, whole cities and populations, and multitudes of families, men, women, children, citizens, and husbandmen, the inhabitants of the city itself, and of all places subject to it? To say thrice as much more is to say nothing, so severe is the vengeance and the punishment to which he will be obnoxious. So that a Bishop especially needs the grace and peace of God. For if without these he governs the people, all is ruined and lost, for want of those helms. And though he be skilled in the art of steering, he will sink the vessel and those that sail in it, if he has not these helms, the grace and peace of God.

Hence I am struck with astonishment at those who desire so great a burden. Wretched and unhappy man, do you see what it is you desire? If you are by yourself, unknown and undistinguished, though you commit ten thousand faults, you have only one soul for which to give an account, and for it alone will you be answerable. But when you are raised to this office, consider for how many persons you are obnoxious to punishment. Hear what Paul says, Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. [Hebrews 13:17] But do you desire honor and power? But what pleasure is there in this honor? I confess, I see not. For to be a ruler indeed is not possible, since it depends upon those under your rule to obey or not. And to any one who considers the matter closely; it will appear that a Bishop does not so much come to rule, as to serve a multitude of masters, who are of opposite desires and sentiments. For what one commends, another blames; what this man censures, that admires. To whom therefore shall he listen, with whom shall he comply? It is impossible! And the slave that is bought with money complains if his master's commands are contrary to each other. But should you grieve, when so many masters give the contrary orders, you are condemned even for this, and all mouths are opened against you. Tell me then, is this honor, is this rule, is this power?

One who holds the Episcopal office has required a contribution of money. He who is unwilling to contribute not only withholds it, but that he may not seem to withhold it from indifference, he accuses his Bishop. He is a thief, he says, a robber, he engulfs the goods of the poor, he devours the rights of the needy. Cease your calumnies! How long will you say these things? Will you not contribute? No one compels you, there is no constraint. Why do you revile him who counsels and advises you? Is any one reduced to need, and he from inability, or some other hindrance, has not lent a hand? No allowance is made for him, the reproaches in this case are worse than in the other. This then is government! And he cannot avenge himself. For they are his own bowels, and as though the bowels be swollen, and though they give pain to the head and the rest of the body, we venture not on revenge, we cannot take a sword and pierce them; so if one of those under our rule be of such sort, and create trouble and disorder by these accusations, we dare not avenge ourselves, for this would be far from the disposition of a father, but we must endure the grief till he becomes sound and well.

The slave bought with money has an appointed work, which when he has performed, he is afterwards his own master. But the Bishop is distracted on every side and is expected to do many things that are beyond his power. If he knows not how to speak, there is great murmuring; and if he can speak, then he is accused of bring vainglorious. If he cannot raise the dead, he is of no worth, they say: such an one is pious, but this man is not. If he eats a moderate meal, for this he is accused, he ought to be strangled, they say. If he is seen at the bath, he is much censured. In short, he ought not to look upon the sun! If he does the same things that I do, if he bathes, eats and drinks, and wears the same clothing, and has the care of a house and servants, on what account is he set over me? But he has domestics to minister to him, and an ass to ride upon, why then is he set over me? But say, ought he then to have no one to wait upon him? Ought he himself to light his own fire, to draw water, to cleave wood, to go to market? How great a degradation would this be! Even the holy Apostles would not that any ministers of the word should attend upon the tables of the widows, but they considered it a business unworthy of them: and would you degrade them to the offices of your own domestics? Why dost not thou, who commandest these things, come and perform these services? Tell me, does not he minister to you a better service than yours, which is bodily? Why do you not send your domestic to wait upon him? Christ washed the feet of His disciples; is it a great thing for you to give this service to your Teacher? But you are not willing to render it yourself, and you grudge it to him. Ought he then to draw his livelihood from heaven? But God wills not so.

But you say, Had the Apostles free men to serve them? Would you then hear how the Apostles lived? They made long journeys, and free men and honorable women laid down their lives and souls for their relief. But hear this blessed Apostle thus exhorting; Hold such in reputation [Philippians 2:29-30]: and again, Because for the work of Christ he was near unto death, not regarding his life, to supply your lack of service toward me. See what he says! But you have not a word to throw away upon your spiritual father, much less will you submit to any danger in his behalf. But you say, He ought not to frequent the bath. And where is this forbidden? There is nothing honorable in being unclean.

These are not the things we find blamed or applauded at all. For the qualities which a Bishop is required to possess are different, as to be blameless, sober, orderly, hospitable, apt to teach. These the Apostle requires, and these we ought to look for in a ruler of the Church, but nothing further. You are not more strict than Paul, or rather more strict than the Spirit. If he be a striker, or violent, or cruel, and unmerciful, accuse him. These things are unworthy of a Bishop. If he be luxurious, this also is censurable. But if he takes care of his body that he may minister to you, if he attends to his health that he may be useful, ought he for this to be accused? Do you not know that bodily infirmity no less than infirmity of soul injures both us and the Church? Why, otherwise, does Paul attend to this matter, in writing to Timothy, Use a little wine for your stomach's sake, and your often infirmities? [1 Timothy 5:23] For if we could practice virtue with the soul alone, we need not take care of the body. And why then were we born at all? But if this has contributed a great share, is it not the extreme of folly to neglect it?

For suppose a man honored with the Bishopric, and entrusted with a public charge of the Church, and let him in other respects be virtuous, and have every quality, which a priest ought to possess, yet let him be always confined to his bed by reason of great infirmity, what service will he be able to render? Upon what mission can he go? What visitation can he undertake? Whom can he rebuke or admonish? These things I say, that you may learn not causelessly to accuse him, but rather may receive him favorably; as also that if any one desire rule in the Church, seeing the shower of abuse that attends it, he may quench that desire. Great indeed is the danger of such a station, and it requires the grace and peace of God. Which that we may have abundantly, do you pray for us, and we for you, that practicing virtue aright we may so obtain the blessings promised, through Jesus Christ, with whom, etc.

Titus 1:5, 6

For this cause left I you in Crete, that you should set in order the things that are wanting, and ordain elders in every city as I had appointed you: If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.

The whole life of men in ancient times was one of action and contention; ours on the contrary is a life of indolence. They knew that they were brought into the world for this purpose, that they might labor according to the will of Him who brought them into it; but we, as if we had been placed here but to eat and drink, and lead a life of pleasure, we pay no regard to spiritual things. I speak not only of the Apostles, but of those that followed them. You see them accordingly traversing all places, and pursuing this as their only business, living altogether as in a foreign land, as those who had no city upon earth. Hear therefore what the blessed Apostle says,

For this cause left I you in Crete.

As if the whole world had been one house, they divided it among themselves, administering its affairs everywhere, each taking care of his several portion of it.

For this cause left I you in Crete, that you should set in order the things that are [R.V. were] wanting.

He does not command this in an imperious manner; that you should set in order, he says. Here we see a soul free from all envy, seeking everywhere the advantage of his disciples, not curiously solicitous, whether the good was done by himself or by another. For where there was a case of danger and great difficulty, he in his own person set it in order. But those things which were rather attended with honor and praise he committed to his disciple, as the ordination of Bishops, and such other things as required some farther arrangement, or, so to speak, to be brought to greater perfection. What do you say? Does he farther set in order your work? And do you not think it a disgrace bringing shame upon you? By no means; for I look only to the common good, and whether it be done by me, or by another, it makes no difference to me. Thus it becomes him to be affected who presides in the Church, not to seek his own honor, but the common good.

And ordain elders in every city, here he is speaking of Bishops, as we have before said, as I had appointed you. If any is blameless. In every city, he says, for he did not wish the whole island to be entrusted to one, but that each should have his own charge and care, for thus he would have less labor himself, and those under his rule would receive greater attention, if the Teacher had not to go about to the presidency of many Churches, but was left to be occupied with one only, and to bring that into order.

Ver. 6. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.

Why does he bring forward such an one? To stop the mouths of those heretics, who condemned marriage, showing that it is not an unholy thing in itself, but so far honorable, that a married man might ascend the holy throne; and at the same reproving the wanton, and not permitting their admission into this high office who contracted a second marriage. For he who retains no kind regard for her who is departed, how shall he be a good president? And what accusation would he not incur? For you all know, that though it is not forbidden by the laws to enter into a second marriage, yet it is a thing liable to many ill constructions. Wishing therefore a ruler to give no handle for reproach to those under his rule, he on this account says, If any be blameless, that is, if his life be free from reproach, if he has given occasion to no one to assail his character. Hear what Christ says, If the light that is in you be darkness, how great is that darkness! [Matthew 6:23]

Having faithful children, not accused of riot, or unruly.

We should observe what care he bestows upon children. For he who cannot be the instructor of his own children, how should he be the Teacher of others? If he cannot keep in order those whom he has had with him from the beginning, whom he has brought up, and over whom he had power both by the laws, and by nature, how will he be able to benefit those without? For if the incompetency of the father had not been great, he would not have allowed those to become bad whom from the first he had under his power. For it is not possible, indeed it is not, that one should turn out ill who is brought up with much care, and has received great attention. Sins are not so prevalent by nature, as to overcome so much previous care. But if, occupied in the pursuit of wealth, he has made his children a secondary concern, and not bestowed much care upon them, even so he is unworthy. For if when nature prompted, he was so void of affection or so senseless, that he thought more of his wealth than of his children, how should he be raised to the Episcopal throne, and so great rule? For if he was unable to restrain them it is a great proof of his weakness; and if he was unconcerned, his want of affection is much to be blamed. He then that neglects his own children, how shall he take care of other men's? And he has not only said, not riotous, but not even accused of riot. There must not be an ill report, or such an opinion of them.

Ver. 7. For a Bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker.

For a ruler without, as he rules by law and compulsion, perhaps does not consult the wishes of those under his rule. But he who ought to rule men with their own consent, and who will be thankful for his rule, if he so conduct himself as to do everything of his own will, and share counsels with no one, makes his presidency tyrannical rather than popular. For he must be blameless, as the steward of God, not self-willed, not soon angry. For how shall he instruct others to rule that passion, who has not taught himself? For power leads on to many temptations, it makes a man more harsh and difficult to please, even him that was very mild, surrounding him with so many occasions of anger. If he have not previously practiced himself in this virtue, he will grow harsh, and will injure and destroy much that is under his rule.

Not given to wine, no striker. Here he is speaking of the insolent man. For he should do all things by admonition or rebuke, and not by insolence. What necessity, tell me, for insult? He ought to terrify, to alarm, to penetrate the soul with the threat of hell. But he that is insulted becomes more impudent, and rather despises him that insults him. Nothing produces contempt more than insult; it disgraces the insolent person, and prevents his being respected, as he ought to be. Their discourse ought to be delivered with much caution. In reproving sins they should bear in mind the future judgment, but keep clear of all insolence. Yet if any prevent them from doing their duty, they must prosecute the matter with all authority. Not a striker, he says. The teacher is the physician of souls. But the physician does not strike, but heals and restores him that has stricken him. Not given to filthy lucre.

Ver. 8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate.

Ver. 9. Holding fast the faithful word as he has been taught.

You see what intensity of virtue he required. Not given to filthy lucre, that is, showing great contempt for money. A lover of hospitality, a lover of good men, sober, just, holy; he means, giving away all his substance to them that need. Temperate; he speaks not here of one who fasts, but of one who commands his passions, his tongue, his hands, his eyes. For this is temperance, to be drawn aside by no passion.

Holding fast the faithful word as he has been taught. By faithful is here meant true, or that which was delivered through faith, not requiring reasonings, or questionings.

Holding fast, that is, having care of it, making it his business. What then, if he be ignorant of the learning that is without? For this cause, he says, the faithful word, according to teaching.

That he may be able both to exhort, and to convince the gainsayers.

So that there is need not of pomp of words, but of strong minds, of skill in the Scriptures and of powerful thoughts. Do you not see that Paul put to flight the whole world, that he was more powerful than Plato and all the rest? But it was by miracles, you say. Not by miracles only, for if you peruse the Acts of the Apostles, you will find him often prevailing by his teaching previously to his miracles.

That he may be able by sound doctrine to exhort, that is, to retain his own people, and to overthrow the adversaries. And to convince the gainsayers. For if this is not done, all is lost. He who knows not how to combat the adversaries, and to bring every thought into captivity to the obedience of Christ, and to beat down reasonings, he who knows not what he ought to teach with regard to right doctrine, far from him be the Teacher's throne. For the other qualities may be found in those under his rule, such as to be blameless, to have his children in subjection, to be hospitable, just, holy. But that which characterizes the Teacher is this, to be able to instruct in the word, to which no regard is now paid.

Ver. 10. For there are many unruly and vain talkers and deceivers, especially they of the circumcision;

Ver. 11. Whose mouths must be stopped.

Do you see how he shows that they are such? From their not wishing to be ruled, but to rule. For he has glanced at this. When therefore you can not persuade them, do not give them charges, but stop their mouths, for the benefit of others. But of what advantage will this be, if they will not obey, or are unruly? Why then should he stop their mouths? In order that others may be benefited by it.

Who subvert whole houses, teaching things which they ought not for filthy lucre's sake.

For if he has undertaken the office of a Teacher, and is not able to combat these enemies, and to stop their mouths who are so shameless, he will become in each case the cause of their destination who perish. And if some one has thus advised, Seek not to be a judge, unless you can take away iniquity [Sirach 7:6]; much more may we say here, Seek not to be a Teacher, if you are unequal to the dignity of the office; but though dragged to it, decline it. Do you see that the love of power, the love of filthy lucre, is the cause of these evils? Teaching things which they ought not, he says, for filthy lucre's sake.

Moral. For there is nothing which is not spoiled by these passions. But as when violent winds, falling on a calm sea, turn it up from its foundation, and mingle the sand with the waves, so these passions assailing the soul turn all upside down, and dim the clearness of the mental sight, but especially does the mad desire of glory. For a contempt for money any one may easily attain, but to despise the honor that proceeds from the multitude, requires a great effort, a philosophic temper, a certain angelic soul that reaches to the very summit of heaven. For there is no passion so tyrannical, so universally prevalent, in a greater or less degree indeed, but still everywhere. How then shall we subdue it, if not wholly, yet in some little part? By looking up to heaven, by setting God before our eyes, by entertaining thoughts superior to earthly things. Imagine, when you desire glory, that you have already attained it, and mark the end, and you will find it to be nothing. Consider with what loss it is attended, of how many and how great blessings it will deprive you. For you will undergo the toils and danger, yet be deprived of the fruits and rewards of them. Consider that the majority are bad, and despise their opinion. In the case of each individual, consider what the man is, and you will see how ridiculous a thing is glory, that it is rather to be called shame.

And after this, lift up your thoughts to the theater above. When in doing any good you consider that it ought to be displayed to men, and you seek for some spectators of the action, and art in travail to be seen, reflect that God beholds you, and all that desire will be extinguished. Retire from the earth, and look to that theater that is in Heaven. If men should praise you, yet hereafter they will blame you, will envy you, will assail your character; or if they do not, yet their praise will not benefit you. It is not so with God. He delights in praising our virtuous deeds. Have you spoken well, and obtained applause? What have you gained? For if those who applauded you were benefited, changed in their minds, become better men, and had desisted from their evil deeds, then might thou indeed rejoice, not at the praises bestowed, but at the wonderful change for the better. But if they continue their praises, and loud plaudits, but gain no good by what they applaud, you ought rather to grieve: for these things turn to their judgment and condemnation. But you obtain glory for your piety. If you are truly pious, and conscious of no guilt, you should rejoice, not because thou are reputed pious, but because you are so. But if, without being so, you desire the good opinion of the multitude, consider that they will not be your judges at the last day, but He who knows perfectly the things that are hid. And if while conscious of guilt, you are supposed by all to be pure, instead of rejoicing, you should grieve and mourn bitterly, keeping constantly in view that Day, in which all things will be revealed, in which the hidden things of darkness will be brought to light.

Do you enjoy honor? Reject it, knowing that it renders you a debtor. Does no one honor you? You ought to rejoice at it. For God will not lay to your charge this, among other things, that you have enjoyed honor. Do you see not that God upbraids Israel with this among other things, by his prophet, I took of your sons for Prophets, and of your young men for sanctification? [Amos 2:11, Septuagint] You will therefore gain this advantage at least, that you will not aggravate your punishment. For he who is not honored in the present life, who is despised, and held in no consideration, but is insulted and scorned, gains this at least, if nothing else, that he has not to answer for being honored by his fellow-servants. And on many other accounts he gains by it. He is brought down and humbled, nor if he would, can he be high-minded, if he takes the more heed to himself. But he, who enjoys more honor, besides being responsible for great debts, is lifted up into arrogance and vainglory, and becomes the slave of men; and as this tyranny increases, he is compelled to do many things which he would not.

Knowing therefore that it is better to want glory, than to possess it, let us not seek for honors, but evade them when they are offered, let us cast them from us, let us extinguish that desire. This we have said at once to the rulers of the church, and to those under their rule. For a soul desirous of honor, and of being glorified, shall not see the kingdom of heaven. This is not my own saying. I speak not my own words, but those of the Spirit of God. He shall not see it, though he practice virtue. For he says, They have their reward. [Matthew 6:5] He then, who has no reward to receive, how shall he see the kingdom of heaven? I forbid you not to desire glory, but I would wish it to be the true glory, that which proceeds from God. Whose praise, it is said, is not of men, but of God. [Romans 2:29] Let us be pious in secret, not cumbered with parade, and show, and hypocrisy. Let us cast away the sheep's clothing, and rather let us become sheep. Nothing is more worthless than the glory of men. Should thou see a company of little children, mere sucklings, would you desire glory from them? sayest. Be thus affected towards all men with respect to glory.

It is for this reason called vainglory. Do you see the masks worn by stage-players? How beautiful and splendid they are, fashioned to the extreme height of elegance. Can you show me any such real countenance? By no means. What then? Did you ever fall in love with them? No. Wherefore? Because they are empty, imitating beauty, but not being really beautiful. Thus human glory is empty, and an imitation of glory: it is not true glory. That beauty only which is natural, which is within, is lasting: that which is put on externally often conceals deformity, conceals it from men until the evening. But when the theater breaks up, and the masks are taken off, each appears what he really is.

Let us therefore pursue truth, and not be as if we were on the stage and acting a part. For of what advantage is it, tell me, to be gazed at by a multitude? It is vainglory, and nothing else. For return to your house, and solitude, and immediately all is gone. You have gone to the market-place, you have turned upon you the eyes of all present. What have you gained? Nothing. It vanished, and passed away like dissolving smoke. Do we then love things thus unsubstantial? How unreasonable is this! What madness! To one thing only let us look, to the never seek the praise of men; but if it falls to us, we shall despise, deride, and reject it. We shall be affected as those who desire gold, but receive clay. Let not any one praise you, for it profits nothing; and if he blame you, it harms you not. But with God praise and blame are attended with real gain and loss, while all is vain that proceeds from men. And herein we are made like God, that He needs not glory from men. I receive not, said Christ, honor from men. [John 5:41] Is this then a light thing, tell me? When you are unwilling to despise glory, say, By despising it, I shall resemble God, and immediately you will despise it. But it is impossible that the slave of glory should not be a slave to all, more servile than slaves in reality. For we do not impose upon our slaves such tasks, as glory exacts from her captives. Base and shameful are the things she makes them say, and do, and suffer, and when she sees them obedient, she is the more urgent in her commands.

Let us fly then, I entreat you, let us fly from this slavery. But how shall we be able? If we think seriously of what is in this world, if we observe that things present are a dream, a shadow, and nothing better; we shall easily overcome this desire, and neither in little nor in great things shall be led captive by it. But if in little things we do not despise it, we shall easily be overcome by it in the most important. Let us therefore remove far from us the sources of it, and these are, folly, and meanness of mind, so that, if we assume a lofty spirit, we shall be able to look beyond honor from the multitude, and to extend our views to heaven, and obtain the good things there. Of which God grant that we may all be partakers, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Titus 1:12-14

One of themselves, even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

There are several questions here. First, who it was that said this? Secondly, why Paul quoted it? Thirdly, why he brings forward a testimony that is not correct? Let us then offer a seasonable solution of these, having premised some other things. For when Paul was discoursing to the Athenians, in the course of his harangue he quoted these words, To the Unknown God: and again, For we also are His offspring, as certain also of your own poets have said. [Acts 17:23-28] It was Epimenides who said this, himself a Cretan, and whence he was move moved to say it is necessary to mention. It is this. The Cretans have a tomb of Jupiter, with this inscription. Here lies Zan, whom they call Jove. On account of this inscription, then, the poet ridiculing the Cretans as liars, as he proceeds, introduces, to increase the ridicule, this passage.

For even a tomb, O King, of you They made, who never died, but aye shall be.

If then this testimony is true, observe what a difficulty! For if the poet is true who said that they spoke falsely, in asserting that Jupiter could die, as the Apostle says, it is a fearful thing! Attend, beloved, with much exactness. The poet said that the Cretans were liars for saying that Jupiter was dead. The Apostle confirmed his testimony: so, according to the Apostle, Jupiter is immortal: for he says, this witness is true! What shall we say then? Or rather how shall we solve this? The Apostle has not said this, but simply and plainly applied this testimony to their habit of falsehood. Else why has he not added, For even a tomb, O king, of you, they made? So that the Apostle has not said this, but only that one had well said, The Cretians are always liars. But it is not only from hence that we are confident that Jupiter is not a God. From many other arguments we are able to prove this, and not from the testimony of the Cretans. Besides, he has not said, that in this they were liars. Nay and it is more probable that they were deceived as to this point too. For they believed in other gods, on which account the Apostle calls them liars.

And as to the question, why does he cite the testimonies of the Greeks? It is because we put them most to confusion when we bring our testimonies and accusations from their own writers, when we make those their accusers, who are admired among themselves. For this reason he elsewhere quotes those words, To the Unknown God. For the Athenians, as they did not receive all their gods from the beginning, but from time to time admitted some other, as those from the Hyperboreans, the worship of Pan, and the greater and the lesser mysteries, so these same, conjecturing that besides these there might be some other God, of whom they were ignorant, that they might be duly devout to him also, erected to him an altar, with this inscription, To the Unknown God, thereby almost implying, if there might be some God unknown to them. He therefore said to them, Him whom you have by anticipation acknowledged, I declare to you. But those words, We also are His offspring, are quoted from Aratus, who having previously said, Earth's paths are full of Jove, the sea is full — adds, For we too are His offspring, in which I conceive he shows that we are sprung from God. How then does Paul wrest what is said of Jupiter to the God of the universe? He has not transferred to God what belongs to Jupiter. But what is applicable to God, and was neither justly nor properly applied to Jupiter, this he restores to God, since the name of God belongs to Him alone, and is not lawfully bestowed upon idols.

And from what writers should he address them? From the Prophets? They would not have believed them. Since with the Jews too he does not argue from the Gospels, but from the Prophets. For this reason he says, Unto the Jews I became as a Jew, to them that are without law, as without law, to those that are under the Law, as under the Law. [1 Corinthians 9:20-21] Thus does God too, as in the case of the wise men, He does not conduct them by an Angel, nor a Prophet, nor an Apostle, nor an Evangelist, but how? By a star. For as their art made them conversant with these, He made use of such means to guide them. So in the case of the oxen, that drew the ark. If it goes up by the way of his own coast, then He has done us this great evil [1 Samuel 6:9], as their prophets suggested. Do these prophets then speak the truth? No; but he refutes and confounds them out of their own mouths. Again, in the case of the witch, because Saul believed in her, he caused him to hear through her what was about to befall him. Why then did Paul stop the mouth of the spirit, that said, These men are the servants of the most high God, which show unto us the way of salvation? [Acts 16:17] And why did Christ hinder the devils from speaking of Him? In this case there was reason, since the miracles were going on. For here it was not a star that proclaimed Him, but He Himself; and the demons again were not worshipped; for it was not an image that spoke, that it should be forbidden. He also suffered Balaam to bless, and did not restrain him. Thus He everywhere condescends.

And what wonder? For He permitted opinions erroneous, and unworthy of Himself, to prevail, as that He was a body formerly, and that He was visible. In opposition to which He says, God is a Spirit. [John 4:24] Again, that He delighted in sacrifices, which is far from His nature. And He utters words at variance with His declarations of Himself, and many such things. For He nowhere considers His own dignity, but always what will be profitable to us. And if a father considers not his own dignity, but talks lispingly with his children, and calls their meat and drink not by their Greek names, but by some childish and barbarous words, much more does God. Even in reproving He condescends, as when He speaks by the prophet, Hath a nation changed their gods? [Jeremiah 2:11], and in every part of Scripture there are instances of His condescension both in words and actions.

Ver. 13. Wherefore rebuke them sharply, that they may be sound in the faith.

This he says, because their disposition was froward, deceitful, and dissolute. They have these numberless bad qualities; and because they are prone to lying, deceiving, gluttonous, and slothful, severe reproof is necessary. For such characters will not be managed by mildness, therefore rebuke them. He speaks not here of Gentiles, but of his own people. Sharply. Give them, he says, a stroke that cuts deep. For one method is not to be employed with all, but they are to be differently dealt with, according to their various characters and dispositions. He does not here have recourse to exhortation. For as he who treats with harshness the meek and ingenuous, may destroy them; so he who flatters one that requires severity, causes him to perish, and does not allow him to be reclaimed.

That they may be sound in the faith.

This then is soundness, to introduce nothing spurious, nor foreign. But if they who are scrupulous about meats are not sound, but are sick and weak; for, Them that are weak, he says, receive, but not to doubtful disputations [Romans 14:1]; what can be said of those who observe the same fasts, (with the Jews,) who keep the sabbaths, who frequent the places that are consecrated by them? I speak of that at Daphne, of that which is called the cave of Matrona, and of that plain in Cilicia, which is called Saturn's. How are these sound? With them a heavier stroke is necessary. Why then does he not do the same with the Romans? Because their dispositions were different, they were of a nobler character.

Ver. 14. Not giving heed, he says, to Jewish fables.

The Jewish tenets were fables in two ways, because they were imitations, and because the thing was past its season, for such things become fables at last. For when a thing ought not to be done, and being done, is injurious, it is a fable even as it is useless. As then those ought not to be regarded, so neither ought these. For this is not being sound. For if you believe the Faith, why do you add other things, as if the faith were not sufficient to justify? Why do you enslave yourself by subjection to the Law? Have you no confidence in what you believe? This is a mark of an unsound and unbelieving mind. For one who is faithful does not doubt, but such an one evidently doubts.

Ver. 15. Unto the pure, he says, all things are pure.

You see that this is said to a particular purpose.

But unto them that are defiled and unbelieving is nothing pure.

Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them.

But even their mind and conscience is defiled.

Ver. 16. They profess that they know God; but in works they deny Him, being abominable, and disobedient, and to every good work reprobate.

The swine therefore is clean. Why then was it forbidden as unclean? It was not unclean by nature; for, all things are pure. Nothing is more unclean than a fish, inasmuch as it even feeds upon human flesh. But it was permitted and considered clean. Nothing is more unclean than a bird, for it eats worms; or than a stag, which is said to have its name from eating serpents. Yet all these were eaten. Why then was the swine forbidden, and many other things? Not because they were unclean, but to check excessive luxury. But had this been said, they would not have been persuaded; they were restrained therefore by the fear of uncleanness. For tell me, if we enquire nicely into these things, what is more unclean than wine; or than water, with which they mostly purified themselves? They touched not the dead, and yet they were cleansed by the dead, for the victim was dead, and with that they were cleansed. This therefore was a doctrine for children. In the composition of wine, does not dung form a part? For as the vine draws moisture from the earth, so does it from the dung that is thrown upon it. In short, if we wish to be very nice, everything is unclean, otherwise if we please not to be nice, nothing is unclean. Yet all things are pure. God made nothing unclean, for nothing is unclean, except sin only. For that reaches to the soul, and defiles it. Other uncleanness is human prejudice.

But unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

For how can there be anything unclean among the pure? But he that has a weak soul makes everything unclean, and if there be set abroad a scrupulous enquiry into what is clean or unclean, he will touch nothing. For even these things are not clean, I speak of fish, and other things, according to their notions; (for their mind and conscience, he says, is defiled,) but all are impure. Yet Paul says not so; he turns the whole matter upon themselves. For nothing is unclean, he says, but themselves, their mind and their conscience; and nothing is more unclean than these; but an evil will is unclean.

They profess that they know God, but in works they deny Him, being abominable and disobedient, and unto every good work reprobate.

Chap. ii. ver.

1. But speak thou the things that become sound doctrine.

This then is uncleanness. They are themselves unclean. But be not thou silent on that account. Do your part, although they may not receive you. Advise and counsel them, though they may not be persuaded. Here he censures them more severely. For they who are mad imagine that nothing stands still, yet this arises not from the objects that are seen, but from the eyes that see. Because they are unsteady and giddy, they think that the earth turns round with them, which yet turns not, but stands firm. The derangement is of their own state, not from any affection of the element. So it is here, when the soul is unclean, it thinks all things unclean. Therefore scrupulous observances are no mark of purity, but it is the part of purity to be bold in all things. For he that is pure by nature ventures upon all things, they that are defiled, upon nothing. This we may say against Marcion. Do you see that it is a mark of purity to be superior to all defilement, to touch nothing implies impurity. This holds even with respect to God. That He assumed flesh is a proof of purity; if through fear He had not taken it, there would have been defilement. He who eats not things that seem unclean, is himself unclean and weak, he who eats, is neither. Let us not call such pure, they are the unclean. He is pure, who dares to feed upon all things. All this caution we ought to exercise towards the things that defile the soul. For that is uncleanness, that is defilement. None of these things is so. Those who have a vitiated palate think what is set before them is unclean, but this is the effect of their disorder. It becomes us therefore to understand the nature of things pure, and things unclean.

Moral. What then is unclean? Sin, malice, covetousness, wickedness. As it is written: Wash you, make you clean, put away the evil of your doings. [Isaiah 1:16] Create in me a clean heart, O God. [Psalm 51:10] Depart, depart, go out from thence, touch no unclean thing. [Isaiah 52:52] These observances were emblems of purifications. Touch not a dead body, it is said. For sin is such, it is dead and offensive. The leper is unclean. For sin is a leprosy, various and multiform. And that they had this meaning, appears from what follows. For if the leprosy is general, and overspreads the whole body, he is clean; if it is partial, he is unclean. Thus you see that what is various and changeable is the unclean thing. He again whose seed passes from him is unclean, consider one that is so in soul, casting away his seed. He who is uncircumcised is unclean. These things are not allegorical but typical, for he who does not cut off the wickedness of his heart is the unclean person. He who works on the Sabbath is to be stoned, that is, he who is not at all times devoted to God, shall perish. You see how many varieties of uncleanness there are. The woman in child-bed is unclean. Yet God made child-birth, and the seed of copulation. Why then is the woman unclean, unless something further was intimated? And what was this? He intended to produce piety in the soul, and to deter it from fornication. For if she is unclean who has borne a child, much more she who has committed fornication. If to approach his own wife is not altogether pure, much less to have intercourse with the wife of another. He who attends a funeral is unclean, much more he who has mixed in war and slaughter. And many kinds of uncleanness would be found, if it were necessary to recount them all. But these things are not now required of us. But all is transferred to the soul.

For bodily things are nearer to us, from these therefore he introduced instruction. But it is not so now. For we ought not to be confined to figures, and shadows, but to adhere to the truth, and to uphold it: sin is the unclean thing. From that let us flee, from that let us abstain. If you come near it, it will bite you. [Sirach 21:2] Nothing is more unclean than covetousness. Whence is this manifest? From the facts themselves. For what does it not defile? The hands, the soul, the very house where the ill-gotten treasure is laid up. But the Jews consider this as nothing. And yet Moses carried off the bones of Joseph. Samson drank from the jawbone of an ass, and ate honey from the lion, and Elijah was nourished by ravens, and by a widow woman. And tell me, if we were to be precise about these things, what can be more unclean than our books, which are made of the skins of animals? The fornicator, then, is not the only one that is unclean, but others more than he, as the adulterer. But both the one and the other are unclean, not on account of the intercourse, (for according to that reasoning a man cohabiting with his own wife would be unclean,) but because of the wickedness of the act, and the injury done to his neighbor in his nearest interests. Do you see that it is wickedness that is unclean? He who had two wives was not unclean, and David who had many wives was not unclean. But when he had one unlawfully, he became unclean. Why? Because he had injured and defrauded his neighbor. And the fornicator is not unclean on account of the intercourse, but on account of the manner of it, because it injures the woman, and they injure one another, making the woman common, and subverting the laws of nature. For she ought to be the wife of one man, since it is said, Male and female created He them. [Genesis 1:27] And, they two shall be one flesh. Not those many, but they two shall be one flesh. Here then is injustice, and therefore the act is wicked. Again, when anger exceeds due measure, it makes a man unclean, not in itself, but because of its excess. Since it is not said, He that is angry, merely, but angry without a cause. Thus every way to desire overmuch is unclean, for it proceeds from a greedy and irrational disposition. Let us therefore be sober, I beseech you, let us be pure, in that which is real purity, that we may be thought worthy to see God, through Jesus Christ our Lord, with whom, etc.

Titus 2:2-5

That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behavior as becomes holiness, not false accusers, not given to much wine, teachers of good things; That they may teach the young women to be sober, to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability. For this reason he exhorts old men concerning these matters, to be vigilant. For there are many things which at this period make men otherwise than vigilant, especially what I mentioned, their general insensibility, and the difficulty of stirring or exciting them. Wherefore he also adds, grave, temperate. Here he means prudent. For temperance is named from the well-tempered mind. For there are, indeed there are, among the old, some who rave and are beside themselves, some from wine, and some from sorrow. For old age makes them narrow minded.

Sound in faith, in charity [love], in patience.

He has well added in patience, for this quality more especially befits old men.

Ver. 3. The aged women likewise, that they be in behavior as becomes holiness.

That is, that in their very dress and carriage they exhibit modesty.

Not false accusers, not given to much wine.

For this was particularly the vice of women and of old age. For from their natural coldness at that period of life arises the desire of wine, therefore he directs his exhortation to that point, to cut off all occasion of drunkenness, wishing them to be far removed from that vice, and to escape the ridicule that attends it. For the fumes mount more easily from beneath, and the membranes (of the brain) receive the mischief from their being impaired by age, and this especially causes intoxication. Yet wine is necessary at this age, because of its weakness, but much is not required. Nor do young women require much, though for a different reason, because it kindles the flame of lust.

Teachers of good things.

And yet you forbid a woman to teach; how do you command it here, when elsewhere you say, I suffer not a woman to teach? [1 Timothy 2:12] But mark what he has added, Nor to usurp authority over the man. For at the beginning it was permitted to men to teach both men and women. But to women it is allowed to instruct by discourse at home. But they are nowhere permitted to preside, nor to extend their speech to great length, wherefore he adds, Nor to usurp authority over the man.

Ver. 4. That they may teach the young women to be sober.

Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober.

To love their husbands.

This is the chief point of all that is good in a household, A man and his wife that agree together. [Sirach 25:1] For where this exists, there will be nothing that is unpleasant. For where the head is in harmony with the body, and there is no disagreement between them, how shall not all the other members be at peace? For when the rulers are at peace, who is there to divide and break up concord? As on the other hand, where these are ill disposed to each other, there will be no good order in the house. This then is a point of the highest importance, and of more consequence than wealth, or rank, or power, or anything else. Nor has he said merely to be at peace, but to love their husbands. For where love is, no discord will find admittance, far from it, other advantages too spring up.

To love their children. This is well added, since she who loves the root, will much more love the fruit.

To be discreet, chaste, keepers at home, good. All these spring from love. They become good, and keepers at home, from affection to their husbands.

Obedient to their own husbands, that the word of God be not blasphemed.

She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Do you see the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things.

That the word of God, he says, be not blasphemed.

See how his first concern is for the preaching of the word, not for worldly things; for when he writes to Timothy, he says, that we may lead a quiet and peaceable life in all godliness and honesty [1 Timothy 2:2]; and here, that the word of God, and the doctrine, be not blasphemed. For if it should happen that a believing woman, married to an unbeliever, should not be virtuous, the blasphemy is usually carried on to God; but if she be of good character, the Gospel obtains glory from her, and from her virtuous actions. Let those women hearken who are united to wicked men or unbelievers; let them hear, and learn to lead them to godliness by their own example. For if you gain nothing else, and do not attract your husband to embrace right doctrines, yet you have stopped his mouth, and dost not allow him to blaspheme Christianity; and this is no mean thing, but great indeed, that the doctrine should be admired through our conversation.

Ver. 6. Young men likewise exhort to be soberminded.

See how he everywhere recommends the observance of decorum. For he has committed to women the greater part in the instruction of women, having appointed the elder to teach the younger. But the whole instruction of men he assigns to Titus himself. For nothing is so difficult for that age as to overcome unlawful pleasures. For neither the love of wealth, nor the desire of glory, or any other thing so much solicits the young, as fleshly lust. Therefore passing over other things, he directs his admonition to that vital point. Not however that he would have other things neglected; for what says he?

Ver. 7. In all things showing yourself a pattern of good works.

Let the elder women, he says, teach the younger, but do you yourself exhort young men to be soberminded. And let the luster of your life be a common school of instruction, a pattern of virtue to all, publicly exhibited, like some original model, containing in itself all beauties, affording examples whence those who are willing may easily imprint upon themselves any of its excellences.

Ver. 7, 8. In [your] doctrine showing uncorruptness, gravity, sincerity, Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

By him that is of the contrary part, he means the devil, and every one who ministers to him. For when the life is illustrious, and the discourse corresponds to it, being meek and gentle, and affording no handle to the adversaries, it is of unspeakable advantage. Of great use then is the ministry of the word, not any common word, but that which is approved, and cannot be condemned, affording no pretext to those who are willing to censure it.

Ver. 9. Exhort servants to be obedient to their own masters, and to please them well in all things.

Do you see what he has previously said, that he that is of the contrary part may be ashamed, having no evil thing to say of you. He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not speech that cannot be condemned, but it gives great handle to the unbelieving, and opens the mouths of all against us.

Not answering again.

Ver. 10. Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.

Thus he has well said in another place, Doing service as to the Lord, and not to men. For if you serve your master with good will, yet the occasion of this service proceeds from your fear, and he who with so great fear renders Him service, shall receive the greater reward. For if he restrain not his hand, or his unruly tongue, how shall the Gentile admire the doctrine that is among us? But if they see their slave, who has been taught the philosophy of Christ, displaying more self-command than their own philosophers, and serving with all meekness and good will, he will in every way admire the power of the Gospel. For the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines. Let women therefore and servants be their instructors by their conversation. For both among themselves, and everywhere, it is admitted that the race of servants is passionate, not open to impression, intractable, and not very apt to receive instruction in virtue, not from their nature, God forbid, but from their ill breeding, and the neglect of their masters. For those who rule them care about nothing but their own service; or if they do sometimes attend to their morals, they do it only to spare themselves the trouble that would be caused them by their fornication, their thefts, or their drunkenness, and being thus neglected and having no one to concern himself about them, they naturally sink into the very depths of wickedness. For if under the direction of a father and mother, a guardian, a master, and teacher, with suitable companions, with the honor of a free condition, and many other advantages, it is difficult to escape intimacies with the wicked, what can we expect from those who are destitute of all these, and are mixed up with the wicked, and associate fearlessly with whomsoever they will, no one troubling herself about their friendships? What sort of persons do we suppose they will be? On this account it is difficult for any servant to be good, especially when they have not the benefit of instruction either from those without or from ourselves. They do not converse with free men of orderly conduct, who have a great regard for their reputation. For all these reasons it is a difficult and surprising thing that there should ever be a good servant.

When therefore it is seen that the power of religion, imposing a restraint upon a class naturally so self-willed, has rendered them singularly well behaved and gentle, their masters, however unreasonable they may be, will form a high opinion of our doctrines. For it is manifest, that having previously instilled in their souls a fear of the Resurrection, of the Judgment, and of all those things which we are taught by our philosophy to expect after death, they have been able to resist wickedness, having in their souls a settled principle to counterbalance the pleasures of sin. So that it is not by chance or without reason, that Paul shows so much consideration for this class of men: since the more wicked they are, the more admirable is the power of that preaching which reforms them. For we then most admire a physician, when he restores to a healthy and sane state one who was despaired of, whom nothing benefited, who was unable to command his unreasonable desires, and wallowed in them. And observe what he most requires of them; the qualities which contribute most to their masters' ease.

Not answering again, not purloining; that is, to show all good will in matters entrusted to them, to be particularly faithful in their masters' concerns, and obedient to their commands.

Moral. Do not therefore think that I enlarge upon this subject without a purpose. For the rest of my discourse will be addressed to servants. Look not to this, my good friend, that you serve a man, but that your service is to God, that you adorn the Gospel. Then you will undertake everything in obedience to your master, bearing with him, though impatient, and angry without a cause. Consider that you are not gratifying him, but fulfilling the commandment of God; then you will easily submit to anything. And what I have said before, I repeat here, that when our spiritual state is right, the things of this life will follow. For a servant, so tractable and so well disposed, will not only be accepted by God, and made partaker of those glorious crowns, but his master himself, whom he serves so well, even though he be brutish and stone-hearted, inhuman and ferocious, will commend and admire him, and will honor him above all the rest, and will set him over their heads, though he be a Gentile.

And that servants are required to be thus disposed towards a Gentile master, I will show you by an example. Joseph, who was of a different religion from the Egyptian, was sold to the chief cook. What then did he? When he saw the young man was virtuous, he did not consider the difference of their religion, but loved and favored and admired him, and committed the others to his superintendence, and knew nothing of the affairs of his own house because of him. Thus he was a second master, and even more of a master than his lord, for he knew more of his master's affairs than his master himself. And even afterwards, as it seems to me, when he believed the unjust accusation framed against him by his wife, yet from his former regard for him, retaining a respect for that just man, he satisfied his resentment with imprisonment. For if he had not greatly reverenced and esteemed him from his former conduct, he would have thrust his sword through his body, and dispatched him at once. For jealousy is the rage of a man; therefore he will not regard any ransom, neither will he rest content, though you give many gifts. [Proverbs 6:34-35] And if such is the jealousy of men in general, much more violent must it have been with him, an Egyptian and barbarian, and injured as he thought by one whom he had honored. For you all know that injuries do not affect us in the same way from all persons, but that those grieve us most bitterly and deeply which proceed from those who were well-affected toward us, who had trusted us and whom we had trusted, and who had received many kindnesses from us. He did not consider with himself, nor say, What! Have I taken a servant into my house, shared with him my substance, made him free, and even greater than myself, and is this the return that he makes me? He did not say this, so much was his mind prepossessed by his previous respect for him.

And what wonder if he enjoyed so much honor in the house, when we see what great regard he obtained even in a prison. You know how practiced in cruelty are the dispositions of those who have the custody of prisons. They profit by the misfortune of others, and harass those whom others support in their afflictions, making a gain of them that is truly deplorable, with a more than brutal cruelty. For they take advantage of those wretched circumstances which ought to excite their pity. And we may further observe, that they do not treat in the same manner all their prisoners; for those who are confined upon accusation only, and who are injuriously treated, they perhaps pity, but they punish with numberless inflictions those who are imprisoned for shameful and atrocious crimes. So that the keeper of the prison not only from the manner of such men might have been expected to be inhuman, but from the cause for which he was imprisoned. For who would not have been incensed against a young man, who having been raised to so great honor, was charged with requiting such favors by a base attempt upon the master's wife. Would not the keeper, considering these things, the honor to which he had been raised, and the crime for which he was imprisoned, would he not have treated him with more than brutal cruelty? But he was raised above all these things by his hope in God. For the virtue of the soul can mollify even wild beasts. And by the same meekness which had gained his master, he captivated also the keeper of the prison. Thus Joseph was again a ruler, he ruled in the prison as he had ruled in the house. For since he was destined to reign, it was fit that he should learn to be governed, and while he was governed he became a governor, and presided in the house.

For if Paul requires this of one who is promoted to a Church, saying, If a man know not how to rule his own house, how shall he take care of the Church of God? [1 Timothy 3:5], it was fit that he who was to be a governor, should first be an excellent ruler of the house. He presided over the prison, not as over a prison, but as if it had been a house. For he alleviated the calamities of all, and took charge of those who were imprisoned as if they had been his own members, not only taking an interest in their misfortunes and consoling them, but if he saw any one absorbed in thought, he went to him and enquired the cause, and could not bear even to see any one dejected, or be easy till he had relieved his dejection. Such love as this, many a one has not shown even to his own children. And to these things may be traced the beginning of his good fortune. For our part must go before, and then the blessing of God will follow.

For that he did show this care and concern we learn from the story. He saw, it is said, two eunuchs who had been cast into prison by Pharaoh, his chief butler and chief baker, and he said, Wherefore do you look so sadly today? [Genesis 40:7] And not from this question only, but from the conduct of these men, we may discern his merit. For, though they were the officers of the king, they did not despise him, nor in their despair did they reject his services, but they laid open to him all their secret, as to a brother who could sympathize with them.

And all this has been said by me to prove, that though the virtuous man be in slavery, in captivity, in prison; though he be in the depth of the earth, nothing will be able to overcome him. This I have said to servants, that they may learn that though they have masters that are very brutes, as this Egyptian, or ferocious as the keeper of the prison, they may gain their regard, and though they be heathen as they were, or whatever they be, they may soon win them to gentleness. For nothing is more engaging than good manners, nothing more agreeable and delightful than meekness, gentleness, and obedience. A person of this character is suitable to all. Such an one is not ashamed of slavery, he does not avoid the poor, the sick, and the infirm. For virtue is superior, and prevails over everything. And if it has such power in slaves, how much more in those who are free? This then let us practice, whether bond or free, men or women. Thus we shall be loved both by God and men; and not only by virtuous men, but by the wicked; nay by them more especially, for they more especially honor and respect virtue. For as those who are under rule stand most in awe of the meek, so do the vicious most revere the virtuous, knowing from what they themselves have fallen. Since such then is the fruit of virtue, this let us pursue, and attain. If we adhere to this, nothing will be formidable, but all things easy and manageable. And though we pass through the fire and through the water, all things yield to virtue, even death itself. Let us then be zealous in the pursuit of it, that we may attain the good things to come, in Jesus Christ our Lord, with whom, etc.

Titus 2:11-14

For the grace of God that brings salvation has appeared unto all men, Teaching them that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.

Having demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offense to their masters, even in common matters, he adds the just cause, why servants should be such: For the grace of God, that brings salvation, has appeared. Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favors. For if one, whose servant had committed many offenses, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should bestow high favors upon him, who do you think would not be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins— it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness.

For the grace of God, he says, has appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice.

That denying ungodliness, he says, and worldly lusts.

See here the foundation of all virtue. He has not said avoiding, but denying. Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts, whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came, that we should deny ungodliness. Ungodliness relates to doctrines, worldly lusts to a wicked life.

And should live soberly, righteously, and godly in the present world.

Do you see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by so strong a passion. And he is certainly a more powerless charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one. What then? Says he, is the love of wealth weaker than the love of women? This is manifest from many reasons. In the first place, lust springs from the necessity of nature, and what arises from this necessity must be difficult to restrain, since it is implanted in our nature. Secondly, because the ancients had no regard for wealth, but for women they had great regard, in respect of their chastity. And no one blamed him who cohabited with his wife according to law, even to old age, but all blamed him who hoarded money. And many of the Heathen philosophers despised money, but none of them were indifferent to women, so that this passion is more imperious than the other. But since we are addressing the Church, let us not take our examples from the Heathens, but from the Scriptures. This then the blessed Paul places almost in the rank of a command. Having food and raiment, let us be therewith content. [1 Timothy 6:8] But concerning women he says, Defraud not one the other, except it be with consent — and come together again. [1 Corinthians 7:5] And you see him often laying down rules for a lawful intercourse, and he permits the enjoyment of this desire, and allows of a second marriage, and bestows much consideration upon the matter, and never punishes on account of it. But he everywhere condemns him that is fond of money. Concerning wealth also Christ often commanded that we should avoid the corruption of it, but He says nothing about abstaining from a wife. For hear what He says concerning money; Whosoever forsakes not all that he has [Luke 14:33]; but he nowhere says, Whosoever forsakes not his wife; for he knew how imperious that passion is. And the blessed Paul says, Marriage is honorable in all, and the bed undefiled [Hebrews 13:4]; but he has nowhere said that the care of riches is honorable, but the reverse. Thus he says to Timothy, They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts. [1 Timothy 6:9] He says not, they that will be covetous, but, they that will be rich.

And that you may learn from the common notions the true state of this matter, it must be set before you generally. If a man were once for all deprived of money, he would no longer be tormented with the desire of it, for nothing so much causes the desire of wealth, as the possession of it. But it is not so with respect to lust, but many who have been made eunuchs have not been freed from the flame that burned within them, for the desire resides in other organs, being seated inwardly in our nature. To what purpose then is this said? Because the covetous is more intemperate than the fornicator, inasmuch as the former gives way to a weaker passion. Indeed it proceeds less from passion than from baseness of mind. But lust is natural, so that if a man does not approach a woman, nature performs her part and operation. But there is nothing of this sort in the case of avarice.

That we should live godly in this present world.

And what is this hope? What the reward of our labors?

Looking for the blessed hope and the appearing.

For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding.

Looking for the blessed hope and glorious appearing of our great God and Saviour.

Where are those who say that the Son is inferior to the Father?

Our great God and Saviour. He who saved us when we were enemies. What will He not do then when He has us approved?

The great God. When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great.

Ver. 14. Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.

Peculiar: that is, selected from the rest, and having nothing in common with them.

Zealous of good works.

Do you see that our part is necessary, not merely works, but zealous; we should with all alacrity, with a becoming earnestness, go forward in virtue. For when we were weighed down with evils, and incurably diseased, it was of His lovingkindness that we were delivered. But what follows after this is our part as well as His.

Ver. 15. These things speak and exhort, and rebuke with all authority.

These things speak and exhort. Do you see how he charges Timothy? Reprove, rebuke, exhort. But here, Rebuke with all authority. For the manners of this people were more stubborn, wherefore he orders them to be rebuked more roughly, and with all authority. For there are some sins, which ought to be prevented by command. We may with persuasion advise men to despise riches, to be meek, and the like. But the adulterer, the fornicator, the defrauder, ought to be brought to a better course by command. And those who are addicted to augury and divination, and the like, should be corrected with all authority. Observe how he would have him insist on these things with independence, and with entire freedom.

Let no man despise you. But

Chap. iii.

1. Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers.

What then? Even when men do evil, may we not revile them? Nay, but to be ready to every good work, to speak evil of no man. Hear the exhortation, To speak evil of no man. Our lips should be pure from reviling. For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. For why, he says, do you judge your brother? [Romans 14:10] But if they are not true, how great the fire. Hear what the thief says to his fellow-thief. For we are also in the same condemnation. [Luke 23:40] We are running the same hazard. If you revile others, you will soon fall into the same sins. Therefore the blessed Paul admonishes us: Let him that stands, take heed lest he fall. [1 Corinthians 10:12]

To be no brawlers, but gentle, showing all meekness unto all men.

Unto Greeks and Jews, to the wicked and the evil. For when he says, Let him that stands take heed lest he fall, he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past, and the same in what follows;

Ver. 3. For we ourselves also were sometimes foolish.

Thus also he does in his Epistle to the Galatians, where he says, Even so we, when we were children, were in bondage under the elements of the world. [Galatians 4:4] Therefore he says, Revile no one, for such also you were yourself.

For we ourselves also were sometimes foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.

Therefore we ought to be thus to all, to be gently disposed. For he who was formerly in such a state, and has been delivered from it, ought not to reproach others, but to pray, to be thankful to Him who has granted both to him and them deliverance from such evils. Let no one boast; for all have sinned. If then, doing well yourself, you are inclined to revile others, consider your own former life, and the uncertainty of the future, and restrain your anger. For if you have lived virtuously from your earliest youth, yet nevertheless you may have many sins; and if you have not, as you think, consider that this is not the effect of your virtue, but of the grace of God. For if He had not called your forefathers, you would have been disobedient. See here how he mentions every sort of wickedness. How many things has not God dispensed by the Prophets and all other means? Have we heard?

For we, he says, were once deceived.

Ver. 4. But after that the kindness and love of God our Saviour toward man appeared. How? Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost.

Strange! How were we drowned in wickedness, so that we could not be purified, but needed a new birth? For this is implied by Regeneration. For as when a house is in a ruinous state no one places props under it, nor makes any addition to the old building, but pulls it down to its foundations, and rebuilds it anew; so in our case, God has not repaired us, but has made us anew. For this is the renewing of the Holy Ghost. He has made us new men. How? By His Spirit; and to show this further, he adds,

Ver. 6. Which He shed on us abundantly through Jesus Christ our Saviour.

Thus we need the Spirit abundantly.

That being justified by His grace— again by grace and not by debt — we may be made heirs according to the hope of eternal life.

At the same time there is an incitement to humility, and a hope for the future. For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.

For nothing was worse than the brutality of mankind before the coming of Christ. They were all affected towards each other as if enemies and at war. Fathers slew their own sons, and mothers were mad against their children. There was no order settled, no natural, no written law; everything was subverted. There were adulteries continually, and murders, and things if possible worse than murders, and thefts; indeed we are told by one of the heathen, that this practice was esteemed a point of virtue. And naturally, since they worshipped a god of such character. Their oracles frequently required them to put such and such men to death. Let me tell you one of the stories of that time. One Androgeus, the son of Minos, coming to Athens, obtained a victory in wrestling, for which he was punished and put to death. Apollo therefore, remedying one evil by another, ordered twice seven youths to be executed on his account. What could be more savage than this tyrannical command? And it was executed too. A man undertook to atone the mad rage of the demon, and slew these young men, because the deceit of the oracle prevailed with them. But afterwards, when the young men resisted and stood upon their defense, it was no longer done. If now it had been just, it ought not to have been prevented, but if unjust, as undoubtedly it was, it ought not to have been commanded at all. Then they worshipped boxers and wrestlers. They waged constant wars in perpetual succession, city by city, village by village, house by house. They were addicted to the love of boys, and one of their wise men made a law that Pædrasty, as well as anointing for wrestling, should not be allowed to slaves, as if it was an honorable thing; and they had houses for this purpose, in which it was openly practiced. And if all that was done among them was related, it would be seen that they openly outraged nature, and there was none to restrain them. Then their dramas were replete with adultery, lewdness, and corruption of every sort. In their indecent nocturnal assemblies, women were admitted to the spectacle. There was seen the abomination of a virgin sitting in the theater during the night, amidst a drunken multitude of young men madly reveling. The very festival was the darkness, and the abominable deeds practiced by them. On this account he says, For we ourselves also were sometimes foolish, disobedient, deceived, serving various lusts and pleasures. One man loved his stepmother, a woman her step-son, and in consequence hung herself. For as to their passion for boys, whom they called their Pædica, it is not fit to be named. And would you see a son married to his mother? This too happened among them, and what is horrible, though it was done in ignorance, the god whom they worshipped did not prevent it, but permitted this outrage to nature to be committed, and that though she was a person of distinction. And if those, who, if for no other reason, yet for the sake of their reputation with the multitude, might have been expected to adhere to virtue; if they rushed thus headlong into vice, what is it likely was the conduct of the greater part, who lived in obscurity? What is more diversified than this pleasure? The wife of a certain one fell in love with another man, and with the help of her adulterer, slew her husband upon his return. The greater part of you probably know the story. The son of the murdered man killed the adulterer, and after him his mother, then he himself became mad, and was haunted by furies. After this the madman himself slew another man, and took his wife. What can be worse than such calamities as these? But I mention these instances taken from the Heathens, with this view, that I may convince the Gentiles, what evils then prevailed in the world. But we may show the same from our own writings. For it is said, They sacrificed their sons and daughters unto devils. [Psalm 106:37] Again, the Sodomites were destroyed for no other cause than their unnatural appetites. Soon after the coming of Christ, did not a king's daughter dance at a banquet in the presence of drunken men, and did she not ask as the reward of her dancing the murder and the head of a Prophet? Who can utter the mighty acts of the Lord? [Psalm 6:2]

Hateful, he says, and hating one another. For it must necessarily happen, when we let loose every pleasure on the soul, that there should be much hatred. For where love is, with virtue, no man overreaches another in any matter. Mark also what Paul says, Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor covetous, nor drunkards, nor revilers, shall inherit the kingdom of God. And such were some of you. [1 Corinthians 6:9-10] Do you see how every species of wickedness prevailed? It was a state of gross darkness, and the corruption of all that was right. For if those who had the advantage of prophecies, and who saw so many evils inflicted upon their enemies, and even upon themselves, nevertheless did not restrain themselves, but committed numberless foolish crimes, what would be the case with others? One of their lawgivers ordered that virgins should wrestle naked in the presence of men. Many blessings on you! That you cannot endure the mention of it; but their philosophers were not ashamed of the actual practice. Another, the chief of their philosophers, approves of their going out to the war, and of their being common, as if he were a pimp and pander to their lusts.

Living in malice and envy.

For if those who professed philosophy among them made such laws, what shall we say of those who were not philosophers? If such were the maxims of those who wore a long beard, and assumed the grave cloak, what can be said of others? Woman was not made for this, O man, to be prostituted as common. O you subverters of all decency, who use men, as if they were women, and lead out women to war, as if they were men! This is the work of the devil, to subvert and confound all things, to overleap the boundaries that have been appointed from the beginning, and remove those which God has set to nature. For God assigned to woman the care of the house only, to man the conduct of public affairs. But you reduce the head to the feet, and raise the feet to the head. You suffer women to bear arms, and are not ashamed. But why do I mention these things? They introduce on the stage a woman that murders her own children, nor are they ashamed to stuff the ears of men with such abominable stories.

Ver. 4. But after that the kindness and love of God our Saviour towards man appeared, Not by works of righteousness which we have done, but according to His mercy He saved us by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that being justified by His grace we should be made heirs according to the hope of eternal life.

What means, according to the hope? That, as we have hoped, so we shall enjoy eternal life, or because you are even already heirs.

This is a faithful saying.

Because he had been speaking of things future and not of the present, therefore he adds, that it is worthy of credit. These things are true, he says, and this is manifest from what has gone before. For He who has delivered us from such a state of iniquity, and from so many evils, will assuredly impart to us the good things to come, if we abide in grace. For all proceeds from the same kind concern.

Moral. Let us then give thanks to God, and not revile them; nor accuse them, but rather let us beseech them, pray for them, counsel and advise them, though they should insult and spurn us. For such is the nature of those who are diseased. But those who are concerned for the health of such persons do all things and bear all things, though it may not avail, that they may not have themselves to accuse of negligence. Do you not know that often, when a physician despairs of a sick man, some relative standing by addresses him, Bestow further attendance, leave nothing undone, that I may not have to accuse myself, that I may incur no blame, no self-reproach. Do you not see the great care that near kinsmen take of their relations, how much they do for them, both entreating the physicians to cure them, and sitting perseveringly beside them? Let us at least imitate them. And yet there is no comparison between the objects of our concern. For if any one had a son diseased in his body, he could not refuse to take a long journey to free him from his disease. But when the soul is in a bad state, no one concerns himself about it, but we all are indolent, all careless, all negligent, and overlook our wives, our children, and ourselves, when attacked by this dangerous disease. But when it is too late, we become sensible of it. Consider how disgraceful and absurd it is to say afterwards, we never looked for it, we never expected that this would be the event. And it is no less dangerous than disgraceful. For if in the present life it is the part of foolish men to make no provision for the future, much more must it be so with respect to the next life, when we hear many counseling us, and informing us what is to be done, and what not to be done. Let us then hold fast that hope. Let us be careful of our salvation, let us in all things call upon God, that He may stretch forth His hand to us. How long will you be slothful? How long negligent? How long shall we be careless of ourselves and of our fellow-servants? He has shed richly upon us the grace of His Spirit. Let us therefore consider how great is the grace he has bestowed upon us, and let us show as great earnestness ourselves, or, since this is not possible, some, although it be less. For if after this grace we are insensible, the heavier will be our punishment. For if I, He says, had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin. [John 15:22] But God forbid that this should be said of us, and grant that we may all be thought worthy of the blessings promised to those who have loved Him, in Jesus Christ our Lord, etc.

Titus 3:8-11

These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject. Knowing that he that is such is subverted, and sins, being condemned of himself.

Having spoken of the love of God to man, of His ineffable regard for us, of what we were and what He has done for us, he has added, These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works; that is, Discourse of these things, and from a consideration of them exhort to almsgiving. For what has been said will not only apply to humility, to the not being puffed up, and not reviling others, but to every other virtue. So also in arguing with the Corinthians, he says, You know that our Lord being rich became poor, that we through His poverty might be rich. [2 Corinthians 8:9] Having considered the care and exceeding love of God for man, he thence exhorts them to almsgiving, and that not in a common and slight manner, but that they may be careful, he says, to maintain good works, that is, both to succor the injured, not only by money, but by patronage and protection, and to defend the widows and orphans, and to afford a refuge to all that are afflicted. For this is to maintain good works. For these things, he says, are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain. What do these genealogies mean? For in his Epistle to Timothy he mentions fables and endless genealogies. [1 Timothy 1:4] [Perhaps both here and there glancing at the Jews, who, priding themselves on having Abraham for their forefather, neglected their own part. On this account he calls them both foolish and unprofitable; for it is the part of folly to confide in things unprofitable. ] Contentions, he means, with heretics, in which he would not have us labor to no purpose, where nothing is to be gained, for they end in nothing. For when a man is perverted and predetermined not to change his mind, whatever may happen, why should you labor in vain, sowing upon a rock, when you should spend your honorable toil upon your own people, in discoursing with them upon almsgiving and every other virtue? How then does he elsewhere say, If God perhaps will give them repentance [2 Timothy 2:25]; but here, A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sins, being condemned of himself? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and manifest to all, why do you contend in vain? Why do you beat the air? What means, being condemned of himself? Because he cannot say that no one has told him, no one admonished him; since therefore after admonition he continues the same, he is self-condemned.

Ver. 12. When I shall send Artemas unto you, or Tychicus; be diligent to come unto me to Nicopolis. What do you say? After having appointed him to preside over Crete, do you again summon him to yourself? It was not to withdraw him from that occupation, but to discipline him the more for it. For that he does not call him to attend upon him, as if he took him everywhere with him as his follower, appears from what he adds:

For I have determined there to winter.

Now Nicopolis is a city of Thrace.

Ver. 14. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

These were not of the number to whom Churches had been entrusted, but of the number of his companions. But Apollos was the more vehement, being an eloquent man, and mighty in the Scriptures. [Acts 18:24] But if Zenas was a lawyer, you say, he ought not to have been supported by others. But by a lawyer here is meant one versed in the laws of the Jews. And he seems to say, supply their wants abundantly, that nothing may be lacking to them.

Ver. 14, 15. And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute you. Greet them that love us in the faith.

That is, either those that love Paul himself, or those men that are faithful.

Grace be with you all. Amen.

How then do you command him to stop the mouths of gainsayers, if he must pass them by when they are doing everything to their own destruction? He means that he should not do it principally for their advantage, for being once perverted in their minds, they would not profit by it. But if they injured others, it behooved him to withstand and contend with them; and manfully await them, but if you are reduced to necessity, seeing them destroying others, be not silent, but stop their mouths, from regard to those whom they would destroy. It is not indeed possible for a zealous man of upright life to abstain from contention, but so do as I have said. For the evil arises from idleness and a vain philosophy, that one should be occupied about words only. For it is a great injury to be uttering a superfluity of words, when one ought to be teaching, or praying, or giving thanks. For it is not right to be sparing of our money but not sparing of our words; we ought rather to spare words than our money, and not to give ourselves up to all sorts of persons.

What means, that they be careful to maintain good works? That they wait not for those who are in want to come to them, but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal will he perform this duty. For in doing good actions, it is not those who receive the kindness that are benefited, so much as those who do it that make gain and profit, for it gives them confidence towards God. But in the other case, there is no end of contention: therefore he calls the heretic incorrigible. For as to neglect those for whom there is a hope of conversion is the part of slothfulness, so to bestow pains upon those who are diseased past remedy is the extreme of folly and madness; for we render them more bold.

And let ours, he says, learn to maintain good works for necessary uses, that they be not unfruitful. You observe that he is more anxious for them than for those who are to receive their kindnesses. For they might probably have been brought on their way by many others, but I am concerned, he says, for our own friends. For what advantage would it be to them, if others should dig up treasures, and maintain their teachers? This would be no benefit to them, for they remained unfruitful. Could not Christ then, Who with five loaves fed five thousand men, and with seven loaves fed four thousand, could not He have supported Himself and His disciples?

Moral. For what reason then was He maintained by women? For women, it is said, followed Him, and ministered unto Him. [Mark 15:41] It was to teach us from the first that He is concerned for those who do good. Could not Paul, who supported others by his own hands, have maintained himself without assistance from others? But you see him receiving and requesting aid. And hear the reason for it. Not because I desire a gift, he says, but I desire fruit that may abound to your account. [Philippians 4:17] And at the beginning too, when men sold all their possessions and laid them at the Apostles' feet, the Apostles, do you see, were more concerned for them than for those who received their alms. For if their concern had only been that the poor might by any means be relieved, they would not have judged so severely of the sin of Ananias and Sapphira, when they kept back their money. Nor would Paul have charged men to give not grudgingly nor of necessity. [2 Corinthians 9:7] What do you say, Paul? Do you discourage giving to the poor? No, he answers; but I consider not their advantage only, but the good of those who give. Do you see, that when the prophet gave that excellent counsel to Nebuchadnezzar, he did not merely consider the poor. For he does not content himself with saying, Give to the poor; but what? Break off your sins by almsdeeds, and your iniquities by showing mercy to the poor. [Daniel 4:27] Part with your wealth, not that others may be fed, but that you may escape punishment. And Christ again says, Go and sell that you have, and give to the poor...and come and follow Me. [Matthew 19:21] Do you see that the commandment was given that he might be induced to follow Him? For as riches are an impediment, therefore he commands them to be given to the poor, instructing the soul to be pitiful and merciful, to despise wealth, and to flee from covetousness. For he who has learned to give to him that needs, will in time learn not to receive from those who have to give. This makes men like God. Yet virginity, and fasting, and lying on the ground, are more difficult than this, but nothing is so strong and powerful to extinguish the fire of our sins as almsgiving. It is greater than all other virtues. It places the lovers of it by the side of the King Himself, and justly. For the effect of virginity, of fasting, of lying on the ground, is confined to those who practice them, and no other is saved thereby. But almsgiving extends to all, and embraces the members of Christ, and actions that extend their effects to many are far greater than those which are confined to one.

For almsgiving is the mother of love, of that love, which is the characteristic of Christianity, which is greater than all miracles, by which the disciples of Christ are manifested. It is the medicine of our sins, the cleansing of the filth of our souls, the ladder fixed to heaven; it binds together the body of Christ. Would you learn how excellent a thing it is? In the time of the Apostles, men selling their possessions brought them to them, and they were distributed. For it is said, Distribution was made unto every man according as he had need. [Acts 4:35] For tell me how, setting aside the future, and not now considering the kingdom that is to come, let us see who in the present life are the gainers, those who received, or those who gave. The former murmured and quarreled with each other. The latter had one soul. They were of one heart, and of one soul, it is said, and grace was upon them all. [Acts 4:32] And they lived in great simplicity. Do you see that they were gainers even by thus giving? Tell me now, with whom would you wish to be numbered, with those who gave away their possessions, and had nothing, or with those who received even the goods of others?

See the fruit of almsgiving, the separations and hindrances were removed, and immediately their souls were knit together. They were all of one heart and of one soul. So that even setting aside almsgiving, the parting with riches is attended with gain. And these things I have said, that those who have not succeeded to an inheritance from their forefathers may not be cast down, as if they had less than those who are wealthy. For if they please they have more. For they will more readily incline to almsgiving, like the widow, and they will have no occasion for enmity towards their neighbor, and they will enjoy freedom in every respect. Such an one cannot be threatened with the confiscation of his goods, and he is superior to all wrongs. As those who fly unincumbered with clothes are not easily caught, but they who are incumbered with many garments and a long train are soon overtaken, so it is with the rich man and the poor. The one, though he be taken, will easily make his escape, while the other, though he be not detained, is incumbered by cords of his own, by numberless cares, distresses, passions, provocations, all which overwhelm the soul, and not these alone, but many other things which riches draw after them. It is much more difficult for a rich man to be moderate and to live frugally, than for the poor, more difficult for him to be free from passion. Then he, you say, will have the greater reward.— By no means.— What, not if he overcomes greater difficulties?— But these difficulties were of his own seeking. For we are not commanded to become rich, but the reverse. But he prepares for himself so many stumbling-blocks and impediments.

Others not only divest themselves of riches, but macerate their bodies, as travelers in the narrow way. Instead of doing this, you heat more intensely the furnace of your passions, and get test more about you. Go therefore into the broad way, for it is that which receives such as you. But the narrow way is for those who are afflicted and straitened, who bear along with them nothing but those burdens, which they can carry through it, as almsgiving, love for mankind, goodness, and meekness. These if you bear, you will easily find entrance, but if you take with you arrogance, a soul inflamed with passions, and that load of thorns, wealth, there is need of wide room for you to pass, nor will you well be able to enter into the crowd without striking others, and coming down upon them on your way. In this case a wide distance from others is required. But he who carries gold and silver, I mean the achievements of virtue, does not cause his neighbors to flee from him, but brings men nearer to him, even to link themselves with him. But if riches in themselves are thorns, what must covetousness be? Why do you take that away with you? Is it to make the flame greater by adding fuel to that fire? Is not the fire of hell sufficient? Consider how the Three Children overcame the furnace. Imagine that to be hell. With tribulation were they plunged into it, bound and fettered; but within they found large room; not so they that stood around without.

Something of this kind even now will be experienced, if we will manfully resist the trials that encompass us. If we have hope in God, we shall be in security, and have ample room, and those who bring us into these straits shall perish. For it is written, Whoever digs a pit shall fall therein. [Sirach 26:27] Though they bind our hands and our feet, the affliction will have power to set us loose. For observe this miracle. Those whom men had bound, the fire set free. As if certain persons were delivered up to the servants of their friends, and the servants, from regard to the friendship of their master, instead of injuring them, should treat them with much respect; so the fire, when as it knew that the Three Children were the friends of its Lord, burst their fetters, set them free, and let them go, and became to them as a pavement, and was trodden under their feet. And justly, since they had been cast into it for the glory of God. Let us, as many of us as are afflicted, hold fast these examples.

But behold, they were delivered from their affliction, you say, and we are not. True, they were delivered, and justly; since they did not enter into that furnace expecting deliverance, but as if to die outright. For hear what they say: There is a God in Heaven, Who will deliver us. But if not, be it known unto you, O King, that we will not serve your gods, nor worship the golden image which you have set up. [Daniel 3:17-18] But we, as if bargaining on the chastisements of the Lord, even fix a time, saying, If He does not show mercy till this time. Therefore it is that we are not delivered. Surely Abraham did not leave his home expecting again to receive his son, but as prepared to sacrifice him; and it was contrary to his expectation that he received him again safe. And thou, when you fall into tribulation, be not in haste to be delivered, prepare your mind for all endurance, and speedily you shall be delivered from your affliction. For God brings it upon you for this end, that He may chasten you. When therefore from the first we learn to bear it patiently, and do not sink into despair, He presently relieves us, as having effected the whole matter.

I should like to tell you an instructive story, which has much of profit in it. What then is it? Once, when a persecution arose, and a severe war was raging against the Church, two men were apprehended. The one was ready to suffer anything whatever; the other was prepared to submit with firmness to be beheaded, but with fear and trembling shrunk from other tortures. Observe then the dispensation towards these men. When the judge was seated, he ordered the one who was ready to endure anything, to be beheaded. The other he caused to be hung up and tortured, and that not once or twice, but from city to city. Now why was this permitted? That he might recover through torments that quality of mind which he had neglected, that he might shake off all cowardice, and be no longer afraid to endure anything. Joseph too, when he was urgent to escape from prison, was left to remain there. For hear him saying, Indeed I was stolen away out of the land of the Hebrews; but do thou make mention of me to the king. [Genesis 40:14-15] And for this he was suffered to remain, that he might learn not to place hope or confidence in men, but to cast all upon God. Knowing these things therefore let us give thanks to God, and let us do all things that are expedient for us, that we may obtain the good things to come, through Jesus Christ our Lord, with whom to the Father be glory, with the Holy Ghost, now and ever, and world without end. Amen.

First, it is necessary to state the argument of the Epistle, then also the matters that are questioned respecting it. What then is the argument? Philemon was a man of admirable and noble character. That he was an admirable man is evident from the fact, that his whole household was of believers, and of such believers as even to be called a Church: therefore he says in this Epistle, And to the Church that is in your house. [Philemon 2] He bears witness also to his great obedience, and that the bowels of the Saints are refreshed in him. [Philemon 7] And he himself in this Epistle commanded him to prepare him a lodging. [Philemon 22] It seems to me therefore that his house was altogether a lodging for the Saints. This excellent man, then, had a certain slave named Onesimus. This Onesimus, having stolen something from his master, had run away. For that he had stolen, hear what he says: If he has wronged you, or owes you anything, I will repay you. (v. 18, 19.) Coming therefore to Paul at Rome, and having found him in prison, and having enjoyed the benefit of his teaching, he there also received Baptism. For that he obtained there the gift of Baptism is manifest from his saying, Whom I have begotten in my bonds. [Philemon 10] Paul therefore writes, recommending him to his master, that on every account he should forgive him, and receive him as one now regenerate.

But because some say, that it was superfluous that this Epistle should be annexed, since he is making a request about a small matter in behalf of one man, let them learn who make these objections, that they are themselves deserving of very many censures. For it was not only proper that these small Epistles, in behalf of things so necessary, should have been inscribed, but I wish that it were possible to meet with one who could deliver to us the history of the Apostles, not only all they wrote and spoke of, but of the rest of their conversation, even what they ate, and when they ate, when they walked, and where they sat, what they did every day, in what parts they were, into what house they entered, and where they lodged — to relate everything with minute exactness, so replete with advantage is all that was done by them. But the greater part, not knowing the benefit that would result thence, proceed to censure it.

For if only seeing those places where they sat or where they were imprisoned, mere lifeless spots, we often transport our minds there, and imagine their virtue, and are excited by it, and become more zealous, much more would this be the case, if we heard their words and their other actions. But concerning a friend a man enquires, where he lives, what he is doing, whither he is going: and say, should we not make these enquiries about these the general instructors of the world? For when a man leads a spiritual life, the habit, the walk, the words and the actions of such an one, in short, all that relates to him, profits the hearers, and nothing is a hindrance or impediment.

But it is useful for you to learn that this Epistle was sent upon necessary matters. Observe therefore how many things are rectified thereby. We have this one thing first, that in all things it becomes one to be earnest. For if Paul bestows so much concern upon a runaway, a thief, and a robber, and does not refuse nor is ashamed to send him back with such commendations; much more does it become us not to be negligent in such matters. Secondly, that we ought not to abandon the race of slaves, even if they have proceeded to extreme wickedness. For if a thief and a runaway become so virtuous that Paul was willing to make him a companion, and says in this Epistle, that in your stead he might have ministered unto me [Philemon 13], much more ought we not to abandon the free. Thirdly, that we ought not to withdraw slaves from the service of their masters. For if Paul, who had such confidence in Philemon, was unwilling to detain Onesimus, so useful and serviceable to minister to himself, without the consent of his master, much less ought we so to act. For if the servant is so excellent, he ought by all means to continue in that service, and to acknowledge the authority of his master, that he may be the occasion of benefit to all in that house. Why do you take the candle from the candlestick to place it in the bushel?

I wish it were possible to bring into the cities those (servants) who are without. What, say you, if he also should become corrupt. And why should he, I beseech you? Because he has come into the city? But consider, that being without he will be much more corrupt. For he who is corrupt being within, will be much more so being without. For here he will be delivered from necessary care, his master taking that care upon himself; but there the concern about those things will draw him off perhaps even from things more necessary, and more spiritual. On this account the blessed Paul, when giving them the best counsel, said, Are you called, being a servant? Care not for it: but if even you may be made free, use it rather [1 Corinthians 7:21]; that is, abide in slavery. But what is more important than all, that the word of God be not blasphemed, as he himself says in one of his Epistles. Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed. [1 Timothy 6:1] For the Gentiles also will say, that even one who is a slave can be well pleasing to God. But now many are reduced to the necessity of blasphemy, and of saying Christianity has been introduced into life for the subversion of everything, masters having their servants taken from them, and it is a matter of violence.

Let me also say one other thing. He teaches us not to be ashamed of our domestics, if they are virtuous. For if Paul, the most admirable of men, speaks thus much in favor of this one, much more should we speak favorably of ours. There being then so many good effects — and yet we have not mentioned all — does any one think it superfluous that this Epistle was inserted? And would not this be extreme folly? Let us then, I beseech you, apply to the Epistle written by the Apostle. For having gained already so many advantages from it, we shall gain more from the text.

Philemon i. 1-3

Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-laborer, And to our beloved Apphia, and Archippus our fellow-soldier, and to the Church in your house: Grace to you, and peace, from God our Father and the Lord Jesus Christ.

These things are said to a master in behalf of a servant. Immediately at the outset, he has pulled down his spirit, and not suffered him to be ashamed, he has quenched his anger; calling himself a prisoner, he strikes him with compunction, and makes him collect himself, and makes it appear that present things are nothing. For if a chain for Christ's sake is not a shame but a boast, much more is slavery not to be considered a reproach. And this he says, not exalting himself, but for a good purpose doing this, showing thence that he was worthy of credit; and this he does not for his own sake, but that he may more readily obtain the favor. As if he had said, It is on your account that I am invested with this chain. As he also has said elsewhere, there indeed showing his concern, but here his trustworthiness.

Nothing is greater than this boast, to be called the stigmatized of Christ. For I bear in my body the marks of the Lord Jesus. [Galatians 6:17]

The prisoner of the Lord. For he had been bound on His account. Who would not be struck with awe, who would not be humbled when he hears of the chains of Christ? Who would not be ready to give up even his own life, much less one domestic?

And Timothy our brother.

He joins another also with himself, that he, being entreated by many, may the more readily yield and grant the favor.

Unto Philemon our dearly beloved, and fellow-laborer.

If beloved, then his confidence is not boldness nor forwardness, but a proof of much affection. If a fellow-laborer, then not only may he be instructed in such a matter, but he ought to acknowledge it as a favor. For he is gratifying himself, he is building up the same work. So that apart from any request, he says, you have another necessity for granting the favor. For if he is profitable to the Gospel, and you are anxious to promote the Gospel, then ought you not to be entreated, but to entreat.

Ver.

2. And to our beloved Apphia.

It seems to me that she was his partner in life. Observe the humility of Paul; he both joins Timothy with him in his request, and asks not only the husband, but the wife also, and some one else, perhaps a friend.

And Archippus, he says, our fellow-soldier.

Not wishing to effect such things by command, and not taking it ill, if he did not immediately comply with his request; but he begs them to do what a stranger might have done to aid his request. For not only the being requested by many, but the petition being urged to many, contributes to its being granted. And on this account he says, And Archippus our fellow-soldier. If you are a fellow-soldier, you ought also to take a concern in these things. But this is the Archippus, about whom he says in his Epistle to the Colossians, Say to Archippus, Take heed to the ministry which you have received in the Lord, that you fulfill it. [Colossians 4:17] It seems to me too, that he, whom he joins with him in this request, was also one of the Clergy. And he calls him his fellow-soldier, that he may by all means cooperate with him.

And to the Church in your house.

Here he has not omitted even the slaves. For he knew that often even the words of slaves have power to overthrow their master; and more especially when his request was in behalf of a slave. And perhaps it was they particularly who exasperated him. He does not suffer them therefore to fall into envy, having honored them by including them in a salutation with their masters. And neither does he allow the master to take offense. For if he had made mention of them by name, perhaps he would have been angry. And if he had not mentioned them at all, he might have been displeased. Observe therefore how prudently he has found a way by his manner of mentioning them, both to honor them by his mention of them, and not to wound him. For the name of the Church does not suffer masters to be angry, even though they are reckoned together with their servants. For the Church knows not the distinction of master and servant. By good actions and by sins she defines the one and the other. If then it is a Church, be not displeased that your slave is saluted with you. For in Christ Jesus there is neither bond nor free. [Galatians 3:28]

Grace to you, and peace.

By mentioning grace, he brings his own sins to his remembrance. Consider, he says, how great things God has pardoned in you, how by grace you are saved. Imitate your Lord. And he prays for peace to him; and naturally: for it comes then when we imitate Him, then grace abides. Since even that servant who was unmerciful to his fellow-servants, until he demanded the hundred pence, had the grace of his master abiding on him. But when he made that demand, it was taken from him, and he was delivered to the tormentors.

Moral. Considering these things, then, let us also be merciful and forgiving towards those who have trespassed against us. The offenses against us here are a hundred pence, but those from us against God are ten thousand talents. But you know that offenses are also judged by the quality of the persons: for instance, he who has insulted a private person has done wrong, but not so much as he who has insulted a magistrate, and he who has offended a greater magistrate offends in a higher degree, and he who offends an inferior one in a lower degree; but he who insults the king offends much more. The injury indeed is the same, but it becomes greater by the excellence of the person. And if he who insults a king receives intolerable punishment, on account of the superiority of the person; for how many talents will he be answerable who insults God? So that even if we should commit the same offenses against God, that we do against men, even so it is not an equal thing: but as great as is the difference between God and men, so great is that between the offenses against Him and them.

But now I find also that the offenses exceed, not only in that they become great by the eminence of the person, but by their very nature. And it is a horrible saying that I am about to utter, and truly awful, but it is necessary to be said, that it may even so shake our minds and strike them with terror, showing that we fear men much more than God, and we honor men much more than God. For consider, he that commits adultery knows that God sees him, yet he disregards Him; but if a man see him, he restrains his lust. Does not such a one not only honor men above God, not only insult God, but, which is even much more dreadful, while he fears them, despise Him? For if he sees them, he restrains the flame of lust, but rather what flame? It is not a flame, but a willfulness. For if indeed it was not lawful to have intercourse with a woman, the matter perhaps would be a flame, but now it is insult and wantonness. For if he should see men, he desists from his mad passion, but for the longsuffering of God he has less regard. Again, another who steals, is conscious that he is committing robbery, and endeavors to deceive men, and defends himself against those who accuse him, and clothes his apology with a fair show; but though he cannot thus prevail with God, he does not regard Him, nor stand in awe of Him, nor honor Him. And if the king indeed commands us to abstain from other men's goods, or even to give away our own, all readily contribute, but when God commands not to rob, not to gather other men's goods, we do not forbear.

Do you see then that we honor men more than God? It is a sad and grievous saying, a heavy charge. But show that it is grievous; flee from the fact! But if you fear not the fact, how can I believe you when you say, We fear your words, you lay a burden on us! It is you that by the deed lay a burden on yourselves, and not our words. And if I but name the words of which you do the deeds, you are offended. And is not this absurd?

May the thing spoken by me prove false! I would rather myself in That Day bear the imputation of ill language, as having vainly and causelessly reproached you, than see you accused of such things.

But not only do you honor men more than God, but you compel others to do so likewise. Many have thus compelled their domestics and slaves. Some have drawn them into marriage against their will, and others have forced them to minister to disgraceful services, to infamous love, to acts of rapine, and fraud, and violence: so that the accusation is twofold, and neither can they obtain pardon upon the plea of necessity. For if you yourself do wrong things unwillingly, and on account of the command of the ruler, not even so is it by any means a sufficient excuse: but the offense becomes heavier, when you compel them also to fall into the same sins. For what pardon can there be any more for such an one?

These things I have said, not from a wish to condemn you, but to show in how many things we are debtors to God. For if by honoring men even equally with God, we insult God, how much more, when we honor men above Him? But if those offenses that are committed against men are shown to be much greater against God; how much more when the actual offense is greater and more grievous in its own quality.

Let any one examine himself, and he will see that he does everything on account of men. Exceedingly blessed we should be, if we did as many things for the sake of God, as we do for the sake of men, and of the opinion of men, and for the dread or the respect of men. If then we have so many things to answer for, we ought with all alacrity to forgive those who injure us, who defraud us, and not to bear malice. For there is a way to the forgiveness of our sins that needs no labors, nor expense of wealth, nor any other things, but merely our own choice. We have no need to set out upon our travels, nor go beyond the boundaries of our country, nor submit to dangers and toils, but only to will.

What excuse, tell me, shall we have in things that appear difficult, when we do not do even a light thing, attended too with so much gain and so much benefit, and no trouble? Can you not despise wealth? Can you not spend your substance on the needy? Can you not will anything that is good? Can you not forgive him that has injured you? For if you had not so many things to answer for, and God had only commanded you to forgive, ought you not to do it? But now having so many things to answer for, do you not forgive? And that too, knowing that you are required to do it on account of things which you have from Him? If indeed we go to our debtor, he knowing it, receives us courteously, and shows us honor, and pays us every attention in a liberal way; and that though he is not paying off his debt, but because he wishes to render us merciful in our demand of payment: and thou, who owest so much to God, and art commanded to forgive that you may receive in return, dost not thou forgive? And wherefore not, I beseech you? Woe is me! How much of goodness do we receive, and what wickedness do we show in return! What sleepiness! What indolence! How easy a thing is virtue, attended too with much advantage; and how laborious a thing is vice! But we, flying from that which is so light, pursue that which is heavier than lead.

Here there is no need of bodily strength, nor of wealth, nor possessions, nor of power, nor of friendship, nor of any other thing; but it is sufficient only to will, and all is accomplished. Hath some one grieved you, and insulted you, and mocked you? But consider, how often you have done such things to others, and even to the Lord Himself; and forbear, and forgive him it. Consider that you say, Forgive us our debts, as we also forgive our debtors. [Matthew 6:13] Consider, that if you dost not forgive, you will not be able to say this with confidence: but if you forgive, you demand the matter as a debt, not by reason of the nature of the thing, but on account of the lovingkindness of Him that has granted it. And wherein is it equal, that one who forgives his fellow-servants should receive remission of the sins committed against the Lord? But nevertheless we do receive such great lovingkindness, because He is rich in mercy and pity.

And that I may show that even without these things, and without the remission, you are a gainer by forgiving, consider how many friends such a person has, how the praises of such an one are everywhere sounded by men who go about saying, This is a good man, he is easily reconciled, he knows not to bear malice, he is no sooner stricken than he is healed. When such an one falls into any misfortune, who will not pity him? When he has offended, who will not pardon him? When he asks a favor of others, who will not grant it to him? Who will not be willing to be the friend and servant of so good a soul? Yea, I entreat you, let us do all things for Him, not to our friends, not to our relations only, but even to our domestics. For He says, Forbearing threatening, knowing that your Master also is in heaven. [Ephesians 6:9]

If we forgive our neighbors their trespasses, ours will be forgiven to us, if we bestow alms, if we be humble. For this also takes away sins. For if the publican, only for saying, God be merciful to me a sinner [Luke 18:13], went down justified, much more we also, if we be humble and contrite, shall be able to obtain abundant lovingkindness. If we confess our own sins and condemn ourselves, we shall be cleansed from the most of our defilement. For there are many ways that purify. Let us therefore in every way war against the devil. I have said nothing difficult, nothing burdensome. Forgive him that has injured you, have pity on the needy, humble your soul, and though thou be a grievous sinner, you will be able to obtain the kingdom, by these means purging off your sins themselves, and wiping off their stain. And God grant that we all, having purified ourselves here by confession from all the filth of our sins, may there obtain the blessings promised in Christ Jesus our Lord, etc.

Philemon i. 4-6

I thank my God, making mention of you always in my prayers, Hearing of your love and faith, which you have towards the Lord Jesus, and toward all saints. That the communication of your faith may become effectual by the acknowledging [in the knowledge] of every good thing which is in us, in Christ Jesus.

He does not immediately at the commencement ask the favor, but having first admired the man, and having praised him for his good actions, and having shown no small proof of his love, that he always made mention of him in his prayers, and having said that many are refreshed by him, and that he is obedient and complying in all things; then he puts it last of all, by this particularly putting him to the blush. For if others obtain the things which they ask, much more Paul. If coming before others, he was worthy to obtain, much more when he comes after others, and asks a thing not pertaining to himself, but in behalf of another. Then, that he may not seem to have written on this account only, and that no one may say, If it were not for Onesimus you would not have written, see how he assigns other causes also of his Epistle. In the first place manifesting his love, then also desiring that a lodging may be prepared for him.

Hearing, he says, of your love.

This is wonderful, and much greater than if being present he had seen it when he was present. For it is plain that from its being excessive it had become manifest, and had reached even to Paul. And yet the distance between Rome and Phrygia was not small. For he seems to have been there from the mention of Archippus. For the Colossians were of Phrygia, writing to whom he said, When this Epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that you likewise read the Epistle from Laodicea. [Colossians 4:16] And this is a city of Phrygia.

I pray, he says, that the communication of your faith may become effectual in the knowledge of every good thing which is in Christ Jesus. Do you see him first giving, before he receives, and before he asks a favor himself bestowing a much greater one of his own? That the communication of your faith, he says, may become effectual by the acknowledging of every good thing which is in you in Christ Jesus; that is, that you may attain all virtue, that nothing may be deficient. For so faith becomes effectual, when it is accompanied with works. For without works faith is dead. [James 2:26] And he has not said, Your faith, but the communication of your faith, connecting it with himself, and showing that it is one body, and by this particularly making him ashamed to refuse. If you are a partaker, he says, with respect to the faith, you ought to communicate also with respect to other things.

Ver. 7. For we have [I had] great joy and consolation in your love, because the bowels [hearts] of the Saints are refreshed by you, brother.

Nothing so shames us into giving, as to bring forward the kindnesses bestowed on others, and particularly when a man is more entitled to respect than they. And he has not said, If you do it to others, much more to me; but he has insinuated the same thing, though he has contrived to do it in another and a more gracious manner.

I had joy, that is, you have given me confidence from the things which you have done to others. And consolation, that is, we are not only gratified, but we are also comforted. For they are members of us. If then there ought to be such an agreement, that in the refreshing of any others who are in affliction, though we obtain nothing, we should be delighted on their account, as if it were one body that was benefited; much more if you shall refresh us also. And he has not said, Because you yield, and compliest, but even more vehemently and emphatically, because the bowels of the Saints, as if it were for a darling child fondly loved by its parents, so that this love and affection shows that he also is exceedingly beloved by them.

Ver. 8. Wherefore, though I might be much bold in Christ to enjoin you that which is convenient [befitting].

Observe how cautious he is, lest any of the things which were spoken even from exceeding love should so strike the hearer, as that he should be hurt. For this reason before he says, to enjoin you, since it was offensive, although, as spoken out of love, it was more proper to soothe him, yet nevertheless from an excess of delicacy, he as it were corrects it by saying, Having confidence, by which he implies that Philemon was a great man, that is You have given confidence to us. And not only that, but adding the expression in Christ, by which he shows that it was not that he was more illustrious in the world, not that he was more powerful, but it was on account of his faith in Christ — then he also adds, to enjoin you, and not that only, but that which is convenient, that is, a reasonable action. And see out of how many things he brings proof for this. You do good to others, he says, and to me, and for Christ's sake, and that the thing is reasonable, and that love gives, wherefore also he adds,

Ver. 9. Yet for love's sake, I rather beseech you.

As if he had said, I know indeed that I can effect it by commanding with much authority, from things which have already taken place. But because I am very solicitous about this matter, I beseech you. He shows both these things at once; that he has confidence in him, for he commands him; and that he is exceedingly concerned about the matter, wherefore he beseeches him.

Being such an one, he says, as Paul the aged. Strange! How many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also a prisoner of Jesus Christ.

For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ's sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, I beseech you, and with the addition of praises, for my son whom I have begotten in my bonds.

Again the chains are mentioned to shame him into compliance, and then the name. For he has not only extinguished his anger, but has caused him to be delighted. For I would not have called him my son, he says, if he were not especially profitable. What I called Timothy, that I call him also. And repeatedly showing his affection, he urges him by the very period of his new birth, I have begotten him in my bonds, he says, so that on this account also he was worthy to obtain much honor, because he was begotten in his very conflicts, in his trials in the cause of Christ.

Onesimus,

Ver. 11. Which in time past was to you unprofitable.

See how great is his prudence, how he confesses the man's faults, and thereby extinguishes his anger. I know, he says, that he was unprofitable.

But now he will be profitable to you and to me.

He has not said he will be useful to you, lest he should contradict it, but he has introduced his own person, that his hopes may seem worthy of credit, But now, he says, profitable to you and to me. For if he was profitable to Paul, who required so great strictness, much more would he be so to his master.

Ver. 12. Whom I have sent again to you.

By this also he has quenched his anger, by delivering him up. For masters are then most enraged, when they are entreated for the absent, so that by this very act he mollified him the more.

Ver. 12. Thou therefore receive him, that is my own bowels.

And again he has not given the bare name, but uses with it a word that might move him, which is more affectionate than son. He has said, son, he has said, I have begotten him, so that it was probable he would love him much, because he begot him in his trials. For it is manifest that we are most inflamed with affection for those children, who have been born to us in dangers which we have escaped, as when the Scripture says, Woe, Barochabel! and again when Rachel names Benjamin, the son of my sorrow. [Genesis 35:18]

Thou therefore, he says, receive him, that is my own bowels. He shows the greatness of his affection. He has not said, Take him back, he has not said, Be not angry, but receive him; that is, he is worthy not only of pardon, but of honor. Why? Because he has become the son of Paul.

Ver. 13. Whom I would have retained with me, that in your stead he might have ministered unto me in the bonds of the Gospel.

Do you see after how much previous preparation, he has at length brought him honorably before his master, and observe with how much wisdom he has done this. See for how much he makes him answerable, and how much he honors the other. You have found, he says, a way by which you may through him repay your service to me. Here he shows that he has considered his advantage more than that of his slave, and that he respects him exceedingly.

Ver. 14. But without your mind, he says, would I do nothing; that your benefit should not be, as it were, of necessity, but willingly.

This particularly flatters the person asked, when the thing being profitable in itself, it is brought out with his concurrence. For two good effects are produced thence, the one person gains, and the other is rendered more secure. And he has not said, That it should not be of necessity, but as it were of necessity. For I knew, he says, that not having learned it, but coming to know it at once, you would not have been angry, but nevertheless out of an excess of consideration, that it should not be as it were of necessity.

Ver. 15, 16. For perhaps he was therefore parted from you for a season that you should have him for ever; no longer as a bond-servant.

He has well said, perhaps, that the master may yield. For since the flight arose from perverseness, and a corrupt mind, and not from such intention, he has said, perhaps. And he has not said, therefore he fled, but, therefore he was separated, by a more fair sounding expression softening him the more. And he has not said, He separated himself, but, he was separated. For it was not his own arrangement that he should depart either for this purpose or for that. Which also Joseph says, in making excuse for his brethren, For God did send me hither [Genesis 45:5], that is, He made use of their wickedness for a good end. Therefore, he says, he was parted for a season. Thus he contracts the time, acknowledges the offense, and turns it all to a providence. That you should receive him, he says, for ever, not for the present season only, but even for the future, that you might always have him, no longer a slave, but more honorable than a slave. For you will have a slave abiding with you, more well-disposed than a brother, so that you have gained both in time, and in the quality of your slave. For hereafter he will not run away. That you should receive him, he says, for ever, that is, have him again.

No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me.

You have lost a slave for a short time, but you will find a brother for ever, not only your brother, but mine also. Here also there is much virtue. But if he is my brother, you also will not be ashamed of him. By calling him his son, he has shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.

Moral. These things are not written without an object, but that we masters may not despair of our servants, nor press too hard on them, but may learn to pardon the offenses of such servants, that we may not be always severe, that we may not from their servitude be ashamed to make them partakers with us in all things when they are good. For if Paul was not ashamed to call one his son, his own bowels, his brother, his beloved, surely we ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His own brethren; and are we ashamed? See how He honors us; He calls our servants His own brethren, friends, and fellow-heirs. See to what He has descended! What therefore having done, shall we have accomplished our whole duty? We shall never in any wise do it; but to whatever degree of humility we have come, the greater part of it is still left behind. For consider, whatever you doest, you do to a fellow-servant, but your Master has done it to your servants. Hear and shudder! Never be elated at your humility!

Perhaps you laugh at the expression, as if humility could puff up. But be not surprised at it, it puffs up, when it is not genuine. How, and in what manner? When it is practiced to gain the favor of men, and not of God, that we may be praised, and be high-minded. For this also is diabolical. For as many are vainglorious on account of their not being vainglorious, so are they elated on account of their humbling themselves, by reason of their being high-minded. For instance, a brother has come, or even a servant you have received him, you have washed his feet; immediately you think highly of yourself. I have done, you say, what no other has done. I have achieved humility. How then may any one continue in humility? If he remembers the command of Christ, which says, When you shall have done all things, say, We are unprofitable servants. [Luke 17:10] And again the Teacher of the world, saying, I count not myself to have apprehended. [Philippians 3:13] He who has persuaded himself that he has done no great thing, however many things he may have done, he alone can be humble-minded, he who thinks that he has not reached perfection.

Many are elated on account of their humility; but let not us be so affected. Have you done any act of humility? Be not proud of it, otherwise all the merit of it is lost. Such was the Pharisee, he was puffed up because he gave his tythes to the poor, and he lost all the merit of it. [Luke 18:12] But not so the publican. Hear Paul again saying, I know nothing by myself, yet am I not hereby justified. [1 Corinthians 4:4] Do you see that he does not exalt himself, but by every means abases and humbles himself, and that too when he had arrived at the very summit. And the Three Children were in the fire, and in the midst of the furnace, and what said they? We have sinned and committed iniquity with our fathers. [Song of Songs 5:6, in the Septuagint; Daniel 3:29-30; 5:16] This it is to have a contrite heart; on this account they could say, Nevertheless in a contrite heart and a humble spirit let us be accepted. Thus even after they had fallen into the furnace they were exceedingly humbled, even more so than they were before. For when they saw the miracle that was wrought, thinking themselves unworthy of that deliverance, they were brought lower in humility. For when we are persuaded that we have received great benefits beyond our desert, then we are particularly grieved. And yet what benefit had they received beyond their desert? They had given themselves up to the furnace; they had been taken captive for the sins of others; for they were still young; and they murmured not, nor were indignant, nor did they say, What good is it to us that we serve God, or what advantage have we in worshiping Him? This man is impious, and has become our lord. We are punished with the idolatrous by an idolatrous king. We have been led into captivity. We are deprived of our country, our freedom, all our paternal goods, we have become prisoners and slaves, we are enslaved to a barbarous king. None of these things did they say. But what? We have sinned and committed iniquity. And not for themselves but for others they offer prayers. Because, say they, You have delivered us to a hateful and a wicked king. Again, Daniel, being a second time cast into the pit, said, For God has remembered me. Wherefore should He not remember you, O Daniel, when you glorified Him before the king, saying, Not for any wisdom that I have? [Daniel 2:30] But when you were cast into the den of lions, because thou did not obey that most wicked decree, wherefore should He not remember you? For this very reason surely should He. Were you not cast into it on His account? Yea truly, he says, but I am a debtor for many things. And if he said such things after having displayed so great virtue, what should we say after this? But hear what David says, If He thus say, I have no delight in you, behold here am I, let Him do to me as seems good unto Him. [2 Samuel 15:26] And yet he had an infinite number of good things to speak of. And Eli also says, It is the Lord: let Him do what seems Him good. [1 Samuel 3:18]

This is the part of well-disposed servants, not only in His mercies, but in His corrections, and in punishments wholly to submit to Him. For how is it not absurd, if we bear with masters beating their servants, knowing that they will spare them, because they are their own; and yet suppose that God in punishing will not spare? This also Paul has intimated, saying, Whether we live or die, we are the Lord's. [Romans 14:8] A man, we say, wishes not his property to be diminished, he knows how he punishes, he is punishing his own servants. But surely no one of us spares more than He Who brought us into being out of nothing, Who makes the sun to rise, Who causes rain; Who breathed our life into us, Who gave His own Son for us.

But as I said before, and on which account I have said all that I have said, let us be humble-minded as we ought, let us be moderate as we ought. Let it not be to us an occasion of being puffed up. Are you humble, and humbler than all men? Be not high-minded on that account, neither reproach others, lest you lose your boast. For this very cause you are humble, that you may be delivered from the madness of pride; if therefore through your humility you fall into that madness, it were better for you not to be humble. For hear Paul saying, Sin works death in me by that which is good, that sin by the commandment might become exceeding sinful. [Romans 7:13] When it enters into your thought to admire yourself because you are humble, consider your Master, to what He descended, and you will no longer admire yourself, nor praise yourself, but will deride yourself as having done nothing. Consider yourself altogether to be a debtor. Whatever you have done, remember that parable, Which of you having a servant...will say unto him, when he has come in, Sit down to meat?...I say unto you, Nay...but stay and serve me. From Luke 17:7-8 Do we return thanks to our servants, for waiting upon us? By no means. Yet God is thankful to us, who serve not Him, but do that which is expedient for ourselves.

But let not us be so affected, as if He owed us thanks, that He may owe us the more, but as if we were discharging a debt. For the matter truly is a debt, and all that we do is of debt. For if when we purchase slaves with our money, we wish them to live altogether for us, and whatever they have to have it for ourselves, how much more must it be so with Him, who brought us out of nothing into being, who after this bought us with His precious Blood, who paid down such a price for us as no one would endure to pay for his own son, who shed His own Blood for us? If therefore we had ten thousand souls, and should lay them all down for Him, should we make Him an equal return? By no means. And why? Because He did this, owing us nothing, but the whole was a matter of grace. But we henceforth are debtors: and being God Himself, He became a servant, and not being subject to death, subjected Himself to death in the flesh. We, if we do not lay down our lives for Him, by the law of nature must certainly lay them down, and a little later shall be separated from it, however unwillingly. So also in the case of riches, if we do not bestow them for His sake, we shall render them up from necessity at our end. So it is also with humility. Although we are not humble for His sake, we shall be made humble by tribulations, by calamities, by over-ruling powers. Do you see therefore how great is the grace! He has not said, What great things do the Martyrs do? Although they die not for Me, they certainly will die. But He owns Himself much indebted to them, because they voluntarily resign that which in the course of nature they were about to resign shortly against their will. He has not said, What great thing do they, who give away their riches? Even against their will they will have to surrender them. But He owns Himself much indebted to them too, and is not ashamed to confess before all that He, the Master, is nourished by His slaves.

For this also is the glory of a Master, to have grateful slaves. And this is the glory of a Master, that He should thus love His slaves. And this is the glory of a Master, to claim for His own what is theirs. And this is the glory of a Master, not to be ashamed to confess them before all. Let us therefore be stricken with awe at this so great love of Christ. Let us be inflamed with this love-potion. Though a man be low and mean, yet if we hear that he loves us, we are above all things warmed with love towards him, and honor him exceedingly. And do we then love? And when our Master loves us so much, we are not excited? Let us not, I beseech you, let us not be so indifferent with regard to the salvation of our souls, but let us love Him according to our power, and let us spend all upon His love, our life, our riches, our glory, everything, with delight, with joy, with alacrity, not as rendering anything to Him, but to ourselves. For such is the law of those who love. They think that they are receiving favors, when they are suffering wrong for the sake of their beloved. Therefore let us be so affected towards our Lord, that we also may partake of the good things to come in Christ Jesus our Lord.

Philemon i. 17-19

If you count me therefore a partner, receive him as myself. If he has wronged you at all, or owes you anything, put that to mine account; I Paul write it with my own hand, I will repay it: that I say not to you how you owe unto me even your own self besides.

No procedure is so apt to gain a hearing, as not to ask for everything at once. For see after how many praises, after how much preparation he has introduced this great matter. After having said that he is my son, that he is a partaker of the Gospel, that he is my bowels, that you receive him back as a brother, and hold him as a brother, then he has added as myself. And Paul was not ashamed to do this. For he who was not ashamed to be called the servant of the faithful, but confesses that he was such, much more would he not refuse this. But what he says is to this effect. If you are of the same mind with me, if you run upon the same terms, if you consider me a friend, receive him as myself.

If he has wronged you at all. See where and when he has introduced the mention of the injury; last, after having said so many things in his behalf. For since the loss of money is particularly apt to annoy men, that he might not accuse him of this, (for it was most likely that it was spent,) then he brings in this, and says, If he has wronged you. He does not say, If he has stolen anything; but what? If he has wronged you. At the same time he both confessed the offense, and not as if it were the offense of a servant, but of a friend against a friend, making use of the expression of wrong rather than of theft.

Put that to mine account, he says, that is, reckon the debt to me, I will repay it. Then also with that spiritual pleasantry,

I Paul write it with my own hand. At once movingly and pleasantly; if when Paul did not refuse to execute a bond for him, he should refuse to receive him! This would both shame Philemon into compliance, and bring Onesimus out of trouble. I write it, he says, with my own hand. Nothing is more affectionate than these bowels, nothing more earnest, nothing more zealous. See what great concern he bestows in behalf of one man. Albeit I do not say to you how you owe unto me even your own self besides. Then that it might not appear insulting to him, whom he requests, if he had not the confidence to ask and obtain in behalf of a theft, he in some measure relieves this, saying, That I say not unto you how you owe to me even your own self besides. Not only your own things, but yourself also. And this proceeded from love, and was according to the rule of friendship, and was a proof of his great confidence. See how he everywhere provides for both, that he may ask with great security, and that this may not seem a sign of too little confidence in him.

Ver. 20. Yea, brother.

What is, Yea, brother? Receive him, he says. For this we must understand though unexpressed. For dismissing all pleasantry, he again pursues his former considerations, that is, serious ones. And yet even these are serious. For the things that proceed from Saints are of themselves serious, even when they are pleasantry.

Yea, brother, let me have joy of you in the Lord, refresh my heart in Christ.

That is, you grant the favor to the Lord, not to me. My heart, that is, toward yourself.

Ver. 21. Having confidence in your obedience, I write unto you.

What stone would not these things have softened? What wild beast would not these things have rendered mild, and prepared to receive him heartily? After having borne witness to him by so many great testimonies of his goodness, he is not ashamed again to excuse himself. He says, Not barely requesting it, nor as commanding it, nor arbitrarily, but having confidence in your obedience I wrote to you. What he had said at the beginning, having confidence, that he also says here in the sealing up of his letter.

Knowing that you will also do more than I say.

At the same time in saying this he excited him. For he would have been ashamed, though for nothing else, if having such credit with him as this, that he would do more than he said — he should not do so much.

Ver. 22. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

This also was the part of one who was exceedingly confident — or rather this too was in behalf of Onesimus, that not being indifferent, but knowing that he upon his return would know the things relating to him, they might lay aside all remembrance of the wrong, and might the rather grant the favor. For great was the influence and the honor of Paul residing among them, of Paul in his age, of Paul after imprisonment. Again, it is a proof of their love that he says that they pray; and to attribute to them so much as that they pray for him. For although I be now in danger, yet nevertheless you will see me if you pray for it.

Ver. 23. Epaphras, my fellow-prisoner in Christ Jesus, salutes you.

He was sent by the Colossians, so that from this it appears that Philemon was also at Colossæ. And he calls him his fellow-prisoner, showing that he also was in much tribulation, so that if not on his own account, yet on account of the other, it was right that he should be heard. For he that is in tribulation, and overlooks himself, and is concerned for others, deserves to be heard.

And he puts him to shame from another consideration, if his countryman is a fellow-prisoner with Paul and suffers affliction with him, and he himself does not grant him a favor in behalf of his own servant. And he has added, my fellow-prisoner in Christ Jesus, instead of on account of Christ.

Ver. 24. Mark, Aristarchus, Demas, Luke, my fellow-workers.

Why then does he put Luke last? And yet he elsewhere says, Only Luke is with me [2 Timothy 4:11], and Demas, he says, was one of those who forsook him, having loved the present world. [2 Timothy 4:10] All these things, although they are mentioned elsewhere, yet nevertheless ought not to be passed over here without enquiry, nor ought we merely to hear them as things of course. But how comes he to say that he who forsook him salutes them? For Erastus, he says, abode at Corinth. [2 Timothy 4:20] He adds Epaphras, both as known to them, and being of their country. And Mark, as being himself also an admirable man. Why then does he number Demas with these? Perhaps it was after this that he became more remiss, when he saw the dangers multiplied. But Luke being last became first. And from these indeed he salutes him, urging him the more to obedience, and calls them his fellow-laborers, and in this way shames him into granting the request.

Ver. 25. The grace of our Lord Jesus Christ be with your spirit. Amen.

Moral. He has closed his Epistle with a prayer. And indeed prayer is a great good, salutary, and preservative of our souls. But it is great when we do things worthy of it, and do not render ourselves unworthy. And thou too, therefore, when you go to the priest, and he shall say to you, The Lord will have mercy on you, my son, do not confide in the word only, but add also works. Do acts worthy of mercy, God will bless you, my son, if indeed you do things worthy of blessing. He will bless you, if you show mercy to your neighbor. For the things which we wish to obtain from God, of those we ought first to impart to our neighbors. But if we deprive our neighbors of them, how can we wish to obtain them? Blessed, He says, are the merciful: for they shall obtain mercy. [Matthew 5:7] For if men show mercy to such, much more will God, but to the unmerciful by no means. For he shall have judgment without mercy to him that has showed no mercy. [James 2:13]

An excellent thing is mercy! Why then have you not done it to another? Do you wish to be pardoned, when you offend, why then do you not yourself pardon him who has offended you? But you come to God, asking of Him the kingdom of heaven, and you yourself dost not give money when it is begged of you. For this cause we do not obtain mercy, because we do not show mercy. But why? You say. Is not this also a part of mercy, to show mercy to the unmerciful? Nay! For he that treated with the greatest kindness the hard-hearted cruel man, that had done numberless ills to his neighbor, how should he be merciful? What then, say you? Hath not the Laver saved us, who had committed infinite evils? It has delivered us from them, not that we should commit them again, but that we may not commit them. For how shall we, it is said, that are dead to sin, live any longer therein? [Romans 6:2]

What then? Shall we sin because we are not under the law? God forbid. [Romans 6:15] For this cause God has delivered you from those sins that you might no more run back to that dishonor. Since even physicians relieve their feverish patients from their heat, not that they may abuse their health to their injury and disorder, (since it would be better to be sick, if one was about to use his health only that he might confine himself again to his bed,) but having learned the evils that arise from sickness, they may no longer fall into the same, that they may the more securely preserve their health, that they may do everything that conduces to its preservation.

How then? You say: what is the lovingkindness of God, if He is not about to save the bad? For oftentimes I hear many talking in this way, that He is the Friend of man, and will by all means save all. That we may not therefore vainly deceive ourselves, (for I remember that I made a promise of this kind to you,) come let us today move this argument. I lately discoursed with you about Hell, and I deferred my argument upon the lovingkindness of God. It is proper therefore today to resume it. That there will, then, be a hell, we have, as I think, sufficiently proved, bringing forward the deluge, and former evils, and arguing that it is not possible that He who performed these things should leave the men of the present age unpunished. For if thus He chastised those who sinned before the Law, He will not let those go unpunished who after grace have committed greater wickedness. It has been questioned therefore how is He good? How merciful to man, if at least He punishes? And we have deferred the argument, that we might not overwhelm your ears with a multitude of words.

Come, today let us discharge the debt, and show how good is God, even in punishing. For this discourse would be suitable for us in opposition to the heretics. Let us therefore pay earnest heed to it. God, standing in no need of anything from us, yet created us. For that He stood in need of us, is manifest from His having made us after a long time. For He might have made us long ago, if He had needed us. For if He Himself was, even without us, and we were made in later times, He made us, not needing us.

He made the Heaven, the earth, the sea, all things that exist, for our sake. Tell me, are not these marks of goodness? And many things one might mention. But to cut short the matter, He makes the sun to rise on the evil and the good, and sends rain on the just and on the unjust. [Matthew 5:45] Is not this a mark of goodness? No, you say. For I said once in conversing with a Marcionite, Are not these things a mark of goodness? And he answered, If He did not call men to account for their sins, it were a mark of goodness. But if He calls them to account, it is not goodness. That man, however, is not now present. But come, let us repeat what was then said, and more beside. For I, out of my superfluity, show that if He did not call men to account, He would not be good; but because He does call them to account, therefore He is good.

For, say, if He did not call us to account, would human life then have endured? Should we not then have fallen into the state of beasts? For if when there is this fear impending over us, and the giving account, and judgments, we have gone beyond fishes in devouring one another, we have thrown wolves and lions into the shade in ravaging one another's possessions; if He did not call us to account, and we were persuaded of this, with how great tumult and confusion would life be filled? What would be the fabled labyrinth after this, compared with the perplexities of the world? Would you not see numberless indecencies and disorders? For who then would have respected his father any more? Or who would have spared his mother? Who would have left unattempted any pleasure, any wickedness? And that the matter is so, I will endeavor to show you from one house only. How? You who raise these questions and who have servants; if I could make it manifest to these, that if they should destroy the family of their masters, if they should insult their persons, if they should plunder everything, if they should turn things upside down, if they should treat them as enemies, they would not threaten them, nor correct them, nor punish them, nor even grieve them with a word, would this be any proof of goodness? I maintain that this is the extreme of cruelty, not only because the wife and children are betrayed by this unreasonable kindness, but because the slaves themselves are destroyed before them. For they will be drunkards, wanton, dissolute, and more irrational than any beasts. Is this, tell me, a proof of goodness, to trample upon the noble nature of the soul, and to destroy both themselves and others beside? Do you see that to call men to account is a proof of great goodness? But why do I speak of slaves, who more readily fall into these sins? But let a man have sons, and let him permit them to do everything they will, and let him not punish them; will they not be worse than anything? Tell me. In the case of men then, it is a mark of goodness to punish, and of cruelty not to punish, and is it not so in the case of God? So that because He is good, therefore He has prepared a hell.

And do you wish that I should speak of another instance of God's goodness? It is not only this, but that He does not suffer the good to become bad. For if they were destined to meet with the same things, they would all be bad. But now this also does not a little console the good. For hear the Prophet, saying, The righteous shall rejoice when he sees the vengeance upon the ungodly, he shall wash his hands in the blood of the sinner. [Psalm 58:10] Not rejoicing on account of it, God forbid! But fearing lest he should suffer the same things, he will render his own life more pure. This then is a mark of His great care. Yes, you say, but He ought only to threaten, and not to punish also. But if He does punish, and still you say it is a matter of threat, and on that account become more slothful, if it were really but a threat, would you not become more supine? If the Ninevites had known it was a matter of threat, they would not have repented. But because they repented, they cause the threat to stop at words only. Do you wish it to be a threat only? You have the disposal of that matter. Become a better man, and it stops only at the threat. But if, which be far from you! Thou despises the threat, you will come to the experience of it. The men before the flood, if they had feared the threat, would not have experienced the execution of it. And we, if we fear the threat, shall not expose ourselves to experience the reality. God forbid we should. And may the merciful God grant that we all henceforth, having been brought to sound mind, may obtain those unspeakable blessings. Of which may we all be thought worthy, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, power, and honor, now and for ever and ever. Amen.