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BR  60  .L52  v. 12 
John  Chrysostom,  d.  407. 
The  homilies  of  S.  John 
Chrysostom  on  the  Epistles 


V.  12- 


LIBRARY     OF     FATHERS 


HOLY   CATHOLIC    CHURCH, 


ANTERIOR   TO   THE   DIVISION   OF   THE    EAST    AND    WEST. 


TRANSLATED    BY    MEMBERS    OF    THE    ENGLISH    CHURCH. 


YET    SHALL    NOT    T1IV    TEACHERS   BE    REMOVED    INTO   A    CORNER   ANY    MORE,    BUT 
THINE    EYES  SHALL   SEE   THY    TEACHERS.      Jsaiah   XXX.   20. 


OXFORD, 

JOHN   HENRY  PASKEE; 

J.  G.  F.  AND  J.  RIVINGTON,  LONDON. 

MDCCCXLIII. 


TO  THE 
MOST  REVEREND  FATHER  IN  GOD 

WILLIAM 

LORD    ARCHBISHOP    OF    CANTERBURY, 
PRIMATE    OF   ALL    ENGLAND, 

FORMERLY  REGIUS   PROFESSOR  OF  DIVINITY  IN  THE  UNIVERSITY  OF  OXFORD, 

THIS     LIBRARY 

OF 

ANCIENT  BISHOPS,  FATHERS,   DOCTORS,  MARTYRS,  CONFESSORS, 
OF  CHRIST'S  HOLY  CATHOLIC  CHURCH, 

is 

WITH    HIS    GRACE'S    PERMISSION 

RESPECTFULLY    INSCRIBED, 

IN  TOKEN  OF 

RFVF.RF.NCE    FOR    HIS    PERSON    AND    SACRED    OFFICE, 

ANK  OF 

GRATITUDE    FOR    HIS    EPISCOPAL    KINDNESS. 


THE 


HOMILIES 


OF 


S.    JOHN    CHRYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLE, 

ON  THE 

EPISTLES    OF    ST.    PAUL    THE    APOSTLE 

TO 

TIMOTHY,    TITUS,    AND    PHILEMON, 

TRANSLATED, 

WITH  NOTES  AND  INDICES. 


OXFORD, 

JOHN  HENRY  PARKER; 

J.  G.  F.  AND  J.  RIVINGTON,  LONDON. 

MDCCCXLIII. 


BAXTER,  PIUNTER, 


PREFACE. 


The  remark  of  Photius,  that  St.  Chrysostom's  more 
finished  works  were  those  which  he  composed  at  Antioch, 
does  not  seem  to  afford  a  sufficient  criterion  for  assigning  a 
date  to  each  set  of  Homilies.  Tillemont  appears  to  have  been 
misled  by  it  in  the  instance  of  those  on  the  Epistles  to 
Timothy,  which  he  has  on  such  grounds  supposed  to  have 
been  delivered  at  Constantinople.  Montfaucon  however 
alleges  two  reasons  for  placing  them  at  Antioch. 

1.  That  he  speaks  much  of  the  Monks,  as  he  used  to  do 
there,  owing  to  the  neighbourhood  of  a  large  number  of 
them,  who  lived  in  strict  discipline  and  exemplary  devotion. 
2.  That  in  speaking  of  Timothy's  office  as  Bishop,  he  never 
says  a  word  of  being  one  himself.  A  third  reason  may  be 
added,  which  is  perhaps  more  conclusive  than  either  of  these. 
In  Horn.  viii.  on  2  Tim.  iii.  he  seems  pretty  evidently  to 
allude  to  the  burning  of  the  Temple  of  Apollo  at  Daphne, 
see  p.  247,  note  h.  One  can  hardly  doubt  the  allusion,  in 
reading  the  lull  accoimt  in  the  Homily  on  St.  Babylas ;  nor 
can  it  well  be  supposed  that  he  would  thus  refer  to  it  as  a 
thing  well  known  at  any  other  place  than  Antioch. 

The  Homilies  on  the  Epistle  to  Titus  are  fixed  at  Antioch 
by  the  mention  of  Daphne  and  the  cave  of  Matrona  in  Horn, 
iii.  (2.)  p.  295.  A  passage  in  Horn.  i.  (4.)  p.  279.  seems  to 
place  him  in  a  paternal  relation  to  the  people,  as  the  plural 
we  is  constantly  used  by  him  for  the  singular.  But  the 
whole  context  seems  rather  to  allude  to  another  as  Bishop, 
and  he  must  be  understood  to  speak  as  one  of  a  body  of 
clergy,  in  which  in  fact  he  held  the  second  place, 
a  2 


Those  on  the  Epistle  to  Philemon  cannot  easily  be  as- 
signed to  any  particular  date.  The  promise  he  mentions  in 
the  last  Homily,  p.  360.  does  not  seem  to  afford  a  clue  to  it, 
but  may  possibly  do  so.  The  composition  of  these  Ho- 
milies has  been  remarked  on  as  negligent  by  Hemsterhusius, 
so  that  he  takes  them  to  have  been  extemporaneous  effu- 
sions taken  down  by  others.  There  may  be  some  ground  for 
this  in  the  style,  and  in  the  paraphrastic  character  of  the 
various  readings,  but  as  a  commentary  they  are  unusually 
close  and  exact,  and  point  out  much  of  what  regards  the 
persuasive  character  of  the  Epistle  that  is  not  generally 
noticed. 

For  the  Translation  and  some  illustrative  notes,  the  Editors 
are  indebted  to  the  Rev.  James  Tweed,  M.A.  of  Corpus  Christi 
College,  Cambridge.  The  text  of  the  New  Paris  edition  has 
been  chiefly  used,  as  it  is  improved  from  the  Benedictine. 
Savile's  has  been  compared  with  it  in  many  parts,  and  in  every 
difficulty,  and  where  both  failed,  a  better  reading  has  been 
sometimes  found  in  the  MS.  marked  B,  which  is  in  the  British 
Museum  marked  Burney  48.  The  differences  are  however 
slight,  and  affect  the  Greek  more  than  the  Translation.  A 
Venice  MS.  which  usually  agrees  with  this,  has  been  collated 
for  the  Homilies  on  the  Epistle  to  Philemon.  An  old  Latin 
version  published  at  Basle  has  been  noticed  in  some  places, 
where  its  variations  appear  to  be  derived  from  Greek  copies. 

CM. 


CONTENTS. 


FIRST  EPISTLE  TO  TIMOTHY. 

ARGUMENT. 

Page  1. 

HOMILY   I. 
Page  3. 
1  Tim.  i.  1,  2. 
Paul,  an  Apostle  of  Jesus  Christ  by  the  commandment  of 
God  our  Saviour,  and  Lord  Jesus  Christ,  which  is  our 
hope;    unto   Timothy,  my  own  son  in  the  faith  :    Grace, 
mercy,  and  peace,  from  God  our  Father,  and  Jesus  Christ 
our  Lord. 

HOMILY   II. 
Page  13. 
1  Tim.  i.  5,  6,  7. 
Now  the  end  of  the  commandment  is  charity  out  of  a  pure 
heart,  and  of  a  good  conscience,  and  of  faith  unfeigned  : 
From  which  some  having  swerved  have  turned  aside  unto 
vain  jangling;  Desiring  to  be  teachers  of  the  law;  un- 
derstanding  neither   what   they  my,   nor    whereof  they 
affirm. 

HOMILY    III. 

Page  22. 

1  Tim.  i.  12,  13,  14. 

And  I  thank  Christ  Jesus  our  Lord,  who  hath  enabled  me, 
for  that  he  counted  me  faithful,  putting  me  into  the 
ministry ;  who  was  before  a  blasphemer,  and  a  persecutor, 
and  injurious:  but  L  obtained  mercy,  because  L  did  it 
ignoranlly  in  unbelief  And  the  grace  of  our  Loj-d  was 
exceeding  abundant,  with  faith  and  love  which  is  in  Christ 
Jesus. 


vi  CONTENTS. 

HOMILY  IV. 
Page  31. 
1  Tim.  i.  15,  16. 
This  is  a  faithful  saying,  and  worthy  of  all  acceptation, 
that  Christ  Jesus  came  into  the  world  to  save  sinners; 
of  whom  I  am  chief.     Howbeil  for  this  cause  I  obtained 
mercy,  that  in  me  first  Jesus  Christ  might  shew  forth  all 
long  suffering,  for  a  'pattern  to  them  which  should  hereafter 
believe  on  Him  to  life  everlasting. 

HOMILY  V. 
Page  40. 
1  Tim.  i.  18,  19. 
This  charge  I  commit  unto  thee,  son  Timothy,  according  to 
the  prophecies  which  went  before  on  thee,  that  thou  by  them 
mightest  war  a  good  warfare;  holding  faith,  and  a  good 
conscience;  which  some  having  put  away  concerning  faith 
have  made  shipwreck. 

HOMILY  VI. 

Page  47. 
1  Tim.  ii.  J,  2,8,  4. 
/  exhort  therefore  that,  first  of  all,  supplications,  prayers, 
intercessions,  and  giving  of  thanks  be  made  for  all  men; 
for  kings,  and  for  all  that  are  in  authority;  that  ice  may 
lead  a  quiet  and  peaceable  life  in  all  godliness  and  honesty. 
For  this  is  good  and  acceptable  in  the  sight  of  God  our 
Saviour;  Who  will  have  all  men  to  be  saved,  and  to  come 
unto  the  knowledge  of  the  truth. 


HOMILY  VII. 
Page  54. 
1  Tim.  ii.  2,  3,  4. 
That  we  may  lead  a  quiet  and  peaceable  life  in  all  godliness 
and  honesty.     For  this  is  good  and  acceptable  in  the  sight 
of  God  our  Saviour  ;    Who  will  have  all  men  to  be  saved, 
and  to  come  unto  the  knowledge  of  the  truth. 


CONTENTS.  vii 

HOMILY  VIII. 

Page  62. 
1  Tim.  ii.  8,  9,  10. 
/  will  therefore  that  men  pray  every  where,  lifting  up  holy 
hands,  without  wrath  and  doubting.  In  like  manner  also, 
that  women  adorn  themselves  in  modest  apparel,  with 
shamefacedness  and  sobriety ;  not  with  broidered  hair,  or 
gold,  or  pearls,  or  costly  array ;  but  (which  becometh 
women  professing  godliness)  with  good  works. 


HOMILY   IX. 

Page  69. 
1  Tim.  ii.  11—15. 
Let  the  women  learn  in  silence  with  all  subjection.     But  I 
suffer  not  a  woman  to  teach,  nor  to  usurp  authority  over 
the  man,  but  to  be  in  silence.    For  Adam  was  first  formed, 
then  Eve.     And  Adam  was  not  deceived,  but  the  woman 
being  deceived  was  in  the  transgression.    Notwithstanding 
she  shall  be  saved  in  childbearing,  if  they  continue  in 
faith  and  charity  and  holiness  with  sobriety. 


HOMILY   X 

/  Page  76. 

1  Tim.  iii.  1,  2,  3,  4. 
If  a  man  desire  the  office  of  a  Bishop,  he  desireth  a  good 
work.  A  Bishop  then  must  be  blameless,  the  husband  of 
one  wife,  vigilant,  sober,  of  good  behaviour,  given  to  hospi- 
tality, apt  to  teach ;  not  given  to  wine,  no  striker,  not 
greedy  of  filthy  lucre;  but  pjatient,  not  a  brawler,  not 
covetous;  one  that  ruleth  well  his  own  house,  having  his 
children  in  subjection  with  all  gravity. 


viii  CONTENTS. 

HOMILY  XI. 

Page  85. 
1  Tim.  iii.  8,  9,  10. 
Likewise  must  the  deacons  be  grave,  not  doubletongued,  not 
given  to  much  wine,  not  greedy  of  filthy  lucre ;  holding 
the  mystery  of  the  faith  in  a  pure  conscience.  And  let 
these  also  first  be  proved;  then  let  them  use  the  office  of  a 
deacon,  being  found  blameless. 


HOMILY   XII. 

Page  93. 

1  Tim.  iv.  1,  2,  3. 

Now  the  Spirit  speaketh  expressly,  that  in  the  latter  times 
some  shall  depart  from  the  faith,  giving  heed  to  seducing 
spirits,  and  doctrines  of  devils;  speaking  lies  in  hypocrisy; 
having  their  conscience  seared  with  a  hot  iron  ;  forbidding 
to  marry,  and  commanding  to  abstain  from  meats,  which 
God  hath  created  to  be  received  with  thanksgiving  of  them 
which  believe  and  know  the  truth. 


HOMILY   XIII. 
Page  104. 
1  Tim.  iv.  11—14. 
These  things  command  and  teach.     Let  no  man  despise  thy 
youth ;  but  be  thou  an  example  of  the  believers,  in  word, 
in  conversation,  in  charity,  in  spirit,  in  faith,  in  purity. 
Till  I  come,  give  attendance  to  reading,  to  exhortation,  to 
doctrine.     Neglect  not  the  gift  that  is  in  thee,  which  was 
given  thee  by  prophecy,  with  the  laying  on  of  the  hands  of 
the  presbytery. 

HOMILY  XIV. 

Page  115. 

1  Tim.  v.  8. 

But  if  any  provide  not  for  his  own,  and  especially  for  those 

of  his  own  house,  he  hath  denied  the  faith,  and  is  worse 

than  an  infidel. 


CONTENTS.  ix 

HOMILY    XV. 

Page  128. 

1  Tim.  v.  11,  12,  13,  14,  15. 

But  the  younger  ividoivs  refuse :  for  token  they  have  begun 
to  tvax  wanton  against  Christ,  they  loill  marry ;  having 
damnation,  because  they  have  cast  off  their  first  faith.  And 
zvithal  they  learn  to  be  idle,  toandering  about  from  house 
to  house  ;  and  not  only  idle,  but  tattlers  also  and  busy  bodies, 
speaking  things  which  they  ought  not.  I  will  therefore  that 
the  younger  ividows  marry,  bear  children,  guide  the  house, 
give  none  occasion  to  the  adversary  to  speak  reproachfully. 
For  some  are  already  turned  aside  after  Satan. 


HOMILY   XVI. 

Page  141. 

1  Tim.  v.  21,  22,  23. 

/  charge  thee  before  God  and  the  Lord  Jesus  Christ  and  the 
elect  Angels,  that  thou  observe  these  things  without  preferring 
one  before  another,  doing  nothing  by  partiality.  Lay  hands 
suddenly  on  no  man,  neither  be  partaker  of  other  men's  sins : 
keep  thyself  pure.  Drink  no  longer  water,  but  use  a  little  wine 
for  thy  stomach's  sake  and  thine  ofien  infirmities. 


HOMILY  XVII. 

Page  148. 
1  Tim.  vi.  2—7. 

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


x  CONTENTS. 

HOMILY   XVIII. 

Page  157. 
1  Tim.  vi.  13—16. 
/  give  thee  charge  in  the  sight  of  God,  Wlio  quickeneth  all 
things,  and  before  Christ  Jesus,  Who  before  Pontius  Pilate 
witnessed  a  good  confession;  that  thou  keep  this  command- 
ment without  spot,  unrebukeable,  until  the  appearing  of  our 
Lord  Jesus  Christ:  zvhich  in  His  times  He  shall  shew,  Who 
is  the  blessed  and  only  Potentate,  the  King  of  kings,  and 
Lord  of  lords ;  Who  only  hath  immortality,  dwelling  in  the 
light  which  no  man  can  approach  unto :  Whom  no  man 
hath  seen,  nor  can  see ;  to  Whom  be  honour  and  power  ever- 
lasting.    Amen. 


SECOND  EPISTLE  TO  TIMOTHY. 

HOMILY    1. 
Page  165. 
2  Tim.  i.  1,2. 
Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  God,  accord- 
ing 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. 


HOMILY   II. 

Page  175. 
2  Tim.  i.  8,  9,  10. 
Be  not  thou  therefore  ashamed  of  the  testimony  of  our  Lord, 
nor  of  me  His  prisoner :  but  be  thou  partaker  of  the  afflic- 
tions of  the  Gospel  according  to  the  power  of  God;  Who 
hath  saved  us,  and  called  us  with  an  holy  calling,  not  accord- 
ing 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. 


CONTENTS.  xi 

HOMILY   III. 

Page  186. 

2  Tim.  i.  13—18. 

Holdfast  the  form  of  sound  words,  which  thou  hast  heard  oj 
me,  in  faith  and  love  which  is  in  Christ  Jesus.  That 
good  tiling  which  was  committed  unto  thee  keep  by  the 
Holy  Ghost  Wliich  dwelleth  in  us.  This  thou  knowest, 
that  all  they  ivhich  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.  Tlie  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,  thou  knowest  very 
well. 


HOMILY   IV. 

Page  195. 

2  Tim.  ii.  1—7. 

Thou  therefore,  my  son,  be  strong  in  the  grace  that  is  in 
Christ  Jesus.  And  the  things  that  thou  hast  heard  of  me 
among  many  witnesses,  the  same  commit  thou  to  faithful 
•men,  who  shall  be  able  to  teach  others  also.  Tliou  there- 
fore endure  hardness,  as  a  good  soldier  of  Jesus  Christ. 
No  man  that  warreth  entangleth  himself  with  the  affairs 
of  this  life;  that  he  may  please  him  who  hath  chosen  him 
to  be  a  soldier.  And  if  a  man  also  strive  for  masteries, 
yet  is  he  not  crowned,  except  he  strive  lawfully.  Tlie 
husbandman  that  laboureth  must  be  first  partaker  of  the 
fruits.  Consider  what  J  say ;  and  the  Lord  give  thee 
understanding  in  all  things. 


xii  CONTENTS. 

HOMILY    V. 

Page  206. 

2  Tim.  ii.  11—14. 

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


HOMILY    VI. 

Page  216. 

2  Tim.  ii.  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 
honour,  and  some  to  dishonour.  If  a  man  therefore  purge 
himself  from  these,  he  shall  be  a  vessel  unto  honour, 
sanctified,  and  meet  for  the  master's  use,  and  prepared 
unto  every  good  work. 

HOMILY  VII. 

Page  227. 
2  Tim.  iii.  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  divers  lusts  and  pleasures,  Ever  learning,  and  never 
able  to  come  to  the  knowledge  of  the  truth. 


CONTENTS.  xiii 

HOMILY   VIII. 

Page  237. 

2  Tim.  iii.  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. 


HOMILY    IX. 

Page  249. 

2  Tim.  iii.  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, 
throughly  furnished  unto  all  good  works. 


HOMILY    X. 

Page  258. 
2  Tim.  iv.  9—13. 

Do  thy  diligence  to  come  shortly  unto  me :  For  Demas  hath 
forsaken  me,  having  loved  this  present  world,  and  is  de- 
parted unto  Thessalonica  ;  Crescens  to  Galatia,  Titus  unto 
Dalmatia.  Only  Luke  is  with  me.  Take  Mark,  and 
bring  him  with  thee :  for  he  is  profitable  to  me  for  the 
ministry.  And  Tychicus  have  I  sent  to  Ephesus.  The 
cloke  that  I  left  at  Troas  with  Carpus,  when  thou  comest, 
bring  with  thee,  and  the  books,  but  especially  the  parch- 
ments. 


CONTENTS. 


EPISTLE  TO  TITUS. 

HOMILY   I. 

Page  271. 

Titus  i.  1—4. 

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


HOMILY    II. 

Page  282. 
Titus  i.  5,  6. 

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


HOMILY   III. 

Page  292. 

Titus  i.  12,  13,  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. 


CONTENTS.  xv 

HOMILY   IV. 

Page  301. 
Titus  ii.  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  behaviour  as  becometh  holiness,  not  false  ac- 
cusers, 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  hus- 
bands, that  the  word  of  God  be  not  blasphemed. 


HOMILY  V. 

Page  311. 
Titus  ii.  11—14. 
For  the  grace  of  God  that  bringeth  salvation  hath  appeared 
unto  all  men,  Teaching  them  that,  denying  ungodliness  and 
worldly  lusts,  we  shoidd  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  Him- 
self a  peculiar  people,  zealous  of  good  works. 


HOMILY    VI. 

Page  323. 
Titus  iii.  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  un- 
profitable and  vain.  A  man  that  is  an  heretic  after  the 
first  and  second  admonition  reject.  Knowing  that  he  that 
is  such  is  subverted,  and  sinneth,  being  condemned  of 
himself. 


CONTENTS. 


EPISTLE  TO  PHILEMON. 

ARGUMENT. 
Page  333. 

HOMILY   I. 

Page  337. 
Phil.  i.  1,  2,  3. 
Paul,  a  prisoner  of  Jesus  Christ,  and  Timothy  our  brother, 
unto  Philemon  our  dearly  beloved,  and  fellowlabourer, 
And  to  our  beloved  Apphia,  and  Archippus  our  fellow- 
soldier,  and  to  the  Church  in  thy  house:  Grace  to  you, 
and  peace,  from  God  our  Father  and  the  Lord  Jesus 
Christ. 


HOMILY   II. 
Page  345. 
Phil.  i.  4,  5,  6. 
i"  thank  my   God,  making  mention  of  thee  always  in  my 
prayers,  Hearing  of  thy  love  and  faith,  which  thou  hast 
towards  the  Lord  Jesus,  and  toward  all  saints.       That 
the   communication   of  thy  faith   may   become   effectual 
by  the  acknowledging  of  every  good  thing  which  is  in  us, 
in  Christ  Jesus. 


HOMILY   III. 

Page  356. 
Phil.  i.  17—19. 
If  thou  count  me  therefore  a  partner,  receive  him  as  myself. 
If  he  hath  wronged  thee,  or  oweth  thee  ought,  put  that  on 
mine  account;  I  Paul  have  written  it  with  mine  own 
hand,  I  will  repay  it :  albeit  I  do  not  say  to  thee  how  thou 
owest  unto  me  even  thine  own  self  besides. 


HB.QL06ICAL 
HOMILIES 

OF 

S.    JOHN     CHRYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLE, 
ON  THK 

FIRST  EPISTLE  OF  S.  PAUL  THE  APOSTLE 

TO 

TIMOTHY. 

ARGUMENT. 

1.  Timothy  tooa  was  one  of  the  disciples  of  the  Apostle  Paul. 
To  the  extraordinai'y  qualities  of  this  youth  testimony  is  borne  by 
Luke,  who    informs   us,    that  he   was    well    reported   of  by    the  Acts 
brethren  that  were  at  Lystra  and  Iconium.     He  became  at  once16'2- 
a  disciple  and  a  teacher,  and  gave  this  singular  instance  of  his 
prudence,  that  hearing  Paul  preach  without  insisting  upon  cir- 
cumcision, and  understanding  that  he  had  formerly   withstood 
Peter  upon  that  point,  he  chose  not  only  not  to  preach  against  it, 
but  to  submit  to  that  rite.     For  Paul,  it  is  said,  took  and  circum-  Acts 
cised  him,  though  he  was  of  adult  age,  and  so  trusted  him  with  16'  3' 
his  whole  economy1'. 

The  affection  of  Paul  for  him  is  a  sufficient  evidence  of  his  charac- 
ter. For  he  elsewhere  says  of  him,  Ye  knoiv  the  proof  of  him,  that  as  Philip. 
a  son  tvith  the  father,  he  hath  served  ivith  me  in  the  Gospel.  And  to2>  22* 
the   Corinthians  again   he    writes:   /  have  sent  unto  you   Timo-i  Cor. 
theus,  who  is  my  beloved  son,  and  faithful  in  the  Lord.    And  again:  4>  1/- 
Let  no  man  despise  him,  for  he  worketh   the   work  of  the   Lord,  i  qot 

as  I  also  do.     And  to  the  Hebrews  he  writes,  Know   that  our  1S>  I0- 

11. 

a  tea).  The  reference  is  not  clear.    It  hardly  needed  in  that  case, 

may    possibly  be    to   Titus,   whom  he  b  i.  e.  his  plan  of  meeting  Jewish 

presently  names  before  Timothy ;  but  prejudices, 
the  explanations  that  follow  would  be 


•2  Timothy  instructed  suitably  to  his  office. 

Heb.13,  brother  Timothy  is  set  at  liberty.     Indeed  his  love  for  him  is  every 
23-         where  apparent,  and  the  miracles'  that  are  now  wrought  still  attest 
his  claims d. 

2.  If  it  should  be  asked  why  he  addresses  Epistles  to  Titus  and 
Timothy  alone,  though  Silas  was  approved,  as  also  was  Luke,  for  he 
2  Tim.   writes,  Only  Luke  is  with  me,  and  Clement  was  one  of  his  asso- 
4'  ciates,    of  whom   he   says,   with    Clement   and   other  my  fellow 

Phil.  4,  labourers,  for  what  reason  then  does  he  write  only  to  Titus  and 
3'  Timothy  ?    It  is  because  he  had  already  committed  the   care  of 

*  or  con-  Churches  to  these,  and  certain  marked1  places  had  been  assigned 
spicu°us  to  them,  but  the  others  were  in  attendance  upon  him.     For  so 
preeminent  in  virtue  was  Timothy,  that  his  youth  was  no  lmpe- 
1  Tim.   diment  to  his  promotion  ;   therefore  he  writes,  Let  no  man  despise 
and 5  2  ^V  lloutn'  an&  again,  The  younger  women  as  sisters".    For  where 
there  is  virtue,  all  other  things  are  superfluous,  and  there  can  be 
no   impediment.     Therefore    when    the    Apostle    discourses    of 
Bishops,  among  the  many  things  he  requires  in  them,  he  makes 
1  Tim.   no  particular  mention   of  age.     And  if  he  speaks  of  a  Bishop 
'    '    *  being  the  husband  of  one   wife,  and  having   his   children   in  sub- 
jection, this  is  not  said,  as  if  it  were  necessary  he  should  have  a 
wife  and  children;  but  that  if  any  should  happen  from  a  secular 
life  to  be  advanced  to  that  office,  they  might  be  such  as  knew  how  to 
preside  over  their  household  and  children,  and  all  others  com- 
mitted to  them.     For  if  a  man  were  both  secular  and  deficient 
2SoSav.  in  these  points,  how  should  he  be2  intrusted  with  the  care  of  the 
Ben.      Church  ? 

nave 

been  3.  But  why,  you  will  say,  does  he  address  an  Epistle  to  a  dis- 

ciple already  appointed  to  the  office  of  a  Teacher?  Ought  he  not 
to  have  been  made  perfect  for  his  office,  before  he  was  sent? 
Yes;  but  the  instruction  which  he  needed  was  not  that  which  was 
suited  to  a  disciple,  but  that  which  was  proper  for  a  Teacher. 
You  will  perceive  him  therefore  through  the  whole  Epistle  adapting 
his  instructions  to  a  Teacher.  Thus  at  the  very  beginning  he 
does  not  say,  "  Do  not  attend  to  those  who  teach  otherwise," 
1  Tim.    hut,  Charge  them  that  they  teach  no  other  doctrine. 

r   Of  miracles  said  to  be  wrought  by  Horn.  6.  on  Stat.  Tr.  p.  135.  Horn.  1. 

the  bones  of  Timothy,    see    Horn,   on  on  Stat,  enlarges  on  the  character  of 

Stat.  1.  §.  2.  Ben.  Timothy,  from  1  Tim.  5,  23. 

d  a-a^jKr/av,  His  freedom  of  speech  in  e  Some  copies  omit  the  latter  quo- 

the  court  of  Heaven.     See  Horn.  1.  on  tation. 
Stat.  §.  2.  and  note  (*)  at  the  end  of 


1,  3. 


HOMILY    I. 


1  TiM.i.  1,2. 

Paul,  an  Apostle  of  Jesus  Christ  by  the  commandment  of 
God  our  Saviour,  and  Lord  Jesus  Christ,  which  is  our 
hope;  unto  Timothy,  my  own  son  in  the  faith:  Grace, 
mercy,  and  peace,  from  God  our  Father  and  Jesus  Christ 
our  Lord. 

1.  Great  and  admirable  is  the  dignity  of  an  Apostle,  and  (l) 
we  find  Paul  constantly  setting  forth  the  causes  of  it,  not  as  if 
he  took  the  honour  to  himself,  but  as  entrusted  with  it,  and 
being  under  the  necessity  of  so  doing.  For  when  he  speaks 
of  himself  as  called,  and  that  by  the  will  of  God,  and  again 
elsewhere,  a  necessity  is  laid  upon  me,  and  when  he  says, /on  Cor. 
this  I  was  separated,  by  these  expressions  all  idea  of  arro- 9'  16- 
gance  and  ambition  is  removed.  For  as  he  deserves  the 
severest  blame,  who  intrudes  into  an  office  which  is  not 
given  him  of  God,  so  he  who  refuses,  and  shrinks  from  it 
when  offered  to  him,  incurs  blame  of  another  kind,  that  of 
rebellion  and  disobedience.  Therefore  Paul,  in  the  begin- 
ning of  this  Epistle,  thus  expresses  himself,  Paul,  an  Apostle 
of  Jesus  Christ  by  the  commandment  of  God.  He  does  not 
say  here,  Paul  called,  but  by  commandment.  He  begins  in 
this  manner,  that  Timothy  may  not  feel  any  human  infirmity 
from  supposing  that  Paul  addresses  him  on  the  same  terms 
as  his  disciples.  But  where  is  this  commandment  given  ? 
We  read  in  the  Acts  of  the  Apostles  :  The  Spirit  said,  Sepa-  Acts  13, 
rate  me  Paul  and  Barnabas.  And  every  where  in  his 
writings  Paul  adds  the  name  of  Apostle,  to  instruct  his 
b  2 


4        St.  Paul  sent  by  the  Father  as  well  as  by  the  Son. 

l  Tim.  hearers  not  to  consider  the  doctrines  he  delivered  as  proceed- 
ing from  man.     For  an  Apostle a  can  say  nothing  of  his  own, 


and  by  calling  himself  an  Apostle,  he  at  once  refers  his 
hearers  to  Him  that  sent  him.  In  all  his  Epistles  therefore 
he  begins  by  assuming  this  title,  thus  giving  authority  to  his 
words,  as  here  he  says,  Paul,  an  Apostle  of  Jesus  Christ 
according  to  the  commandment  of  God  our  Saviour.  Now 
it  does  not  appear  that  the  Father  any  where  commanded 
him.     It  is  every  where  Christ  who  addresses  him.     Thus, 

Acts22,He  said  unto  me,  Depart,  for  I  will  send  thee  far  hence 

24]  '  unto  the  Gentiles;  and  again,  Thou  must  be  brought  before 
Ctesar.  But  whatever  the  Son  commands,  this  he  considers 
to  be  the  commandment  of  the  Father,  as  those  of  the  Spirit 
are  the  commandments  of  the  Son.  For  he  was  sent  by  the 
Spirit,  he  was  separated  by  the  Spirit,  and  this  he  says  was 
the  commandment  of  God.  What  then  ?  does  it  derogate 
from  the  power  of  the  Son,  that  His  Apostle  was  sent  forth 
by  the  commandment  of  the  Father  ?  By  no  means.  For 
observe,  how  he  represents  the  power  as  common  to  Both. 
For  having  said,  according  to  the  commandment  of  God  our 
Saviour;  he  adds,  and  Lord  Jesus  Christ,  our  hope.  And 
observe,  with  what  propriety  he  applies   the  titles b.     And 

Ps.64,5.  indeed,  the  Psalmist  applies  this  to  the  Father,  saying,  The 
hope  of  all  the  ends  of  the  earth.  And  again,  the  blessed 
Paul  in  another  place  writes,  For  therefore  we  both  labour, 
and  suffer  reproach,  because  we  have  hope  in  the  living  God. 
The  teacher  must  suffer  dangers  even  more  than  the  disciple. 

Zech.  For  I  will  smite  the  shepherd,  (he  says,)  and  the  sheep  shall 
'  '  be  scattered  obroad.  Therefore  the  devil  rages  with  greater 
violence  against  teachers,  because  by  their  destruction  the 
flock  also  is  scattered.  For  by  slaying  the  sheep,  he  has 
lessened  the  flock,  but  when  he  has  made  away  with  the 
shepherd,  he  has  ruined  the  whole  flock,  so  that  he  the 
rather  assaults  him,  as  working  greater  mischief  by  a  less 
effort ;  and  in  one  soul  effecting  the  ruin  of  all.  For  this 
reason  Paul,  at  the  beginning,  elevates  and  encourages  the 
soul  of  Timothy,  by  saying,  We  have  God  for  our  Saviour 
and  Christ  for  our  hope.     We  suffer  much,  but  our  hopes 

a  He  refers  to  the  sense  of  the  term     see  Heb.  3,  1.    John  8,  28.  14,  10. 
in  Greek,  which  is,  '  One  who  is  sent.'         b  Wwuftu,  viz.  Saviour  and  Hope. 


Heretical  Comments  on  the  use  of  the  word  Son.         5 

are  great ;  we  are  exposed  to  snares  and  perils,  but  to  save  Hom. 
us  we  have  not  man  but  God.  Our  Saviour  is  not  weak,  for  — — 
He  is  God,  and  whatever  be  our  dangers  they  will  not  over- 
come us;  nor  is  our  hope  made  ashamed,  for  it  is  Christ". 
For  in  two  ways  we  are  enabled  to  bear  up  against  dangers, 
when  we  are  either  speedily  delivered  from  them,  or  sup- 
ported by  good  hopes  under  them. 

But  Paul  never  calls  himself  the  Apostle  of  the  Father, 
but  always  of  Christ.  Because  he  makes  every  thing  com- 
mon to  Both.  The  Gospel  itself  he  calls  the  Gospel  of  God*. 
And  whatever  we  suffer  here,  he  implies,  things  present  are 
as  nothing. 

Unto  Timothy,  my  own  son  in  the  faith. 

This  too  is  encouraging.  For  if  he  evinced  such  faith  as 
to  be  called  peculiarly  Paul's  own  son,  he  might  be  confi- 
dent also  with  respect  to  the  future.  For  it  is  the  part  of 
faith  not  to  be  cast  down  or  disturbed,  though  circumstances 
occur  that  seem  contrary  to  the  promises.  But  observe,  he 
says,  my  son.  and  even  mine  own  son,  and  yet  he  is  not  of  the 
same  substance.  But  what?  was  he  of  irrational  kind?  "Well," 
says  one,  "  he  was  not  of  Paul,  so  this  does  not  imply  being 
of  another."  What  then?  was  he  of  another  substance? 
neither  was  it  so,  for  after  saying  mine  own  son,  he  adds,  in 
the  faith,  to  shew  that  he  was  really  his  own  soti,  and  truly 
from  him.  There  was  no  difference.  The  likeness  he  bore 
to  him  was  in  respect  to  his  faith,  as  in  human  births  there  is 
a  likeness  in  respect  of  substance.  The  son  is  like  the 
father  in  human  beings,  but  with  respect  to  God  the  proxi- 
mity is  greater e.  For  here  a  father  and  a  son,  though  of  the  same 
substance,  differ  in  many  particulars,  as  in  colour,  figure,  un- 
derstanding, age,  bent  of  mind,  endowments  of  soul  and  body, 

c  Ver.  11.  1  Thes.  2,  4.  a  brute  his  son.  The  objector  re- 
d  Montfaucon  adopts  Savile's  conjee-  joins,  that  still  he  calls  one  a  son 
ture.  Mss.  Christ's.  The  mistake  would  who  was  not  of  his  own  substance.  He 
be  easily  made  by  a  transcriber  who  did  answers,  (2.)  that  even  this  does  not 
not  follow  the  sense  entirely.  follow,  since  he  adds,  in  the  faith,  and 
e  He  supposes  an  Arian  objector  the  faith  of  Timothy  was  both  exactly 
to  argue  that  St.  Paul  here  calls  one  a  similar  to  his  own,  and  derived  from  it. 
son,  and  his  own  son,  who  was  not  of  Thus  the  passage  affords  no  countenance 
his  substance,  and  so  our  Lord  may  be  even  to  the  doctrine  of  '  like,'  as  op- 
called  the  Son  of  God,  and  yet  not  be  posed  to  '  one  substance.'  See  Epistle  of 
of  His  substance.  St.  Chrysostom  re-  St.  Athanasius  in  def.  of  Nicene  Def. 
plies  (1.)  that  even  so  St.  Paul  does  not  c.  v.  §.  8.  Oxf.  Tr.  p.  39.  and  Disc.  1. 
leave  room  to  suppose  a  different  kind  c.  v.  p.  203. 
of  substance,  as  though  he  had  called 


6       St.  Paul's  love  for  Timothy.     His  severity  to  some. 

l  Tim.  and  in  many  other  things  they  may  be  like  or  unlike,  but  there 
— ,—^~  is  no  such  dissimilarity  in  the  divine  Essence.  By  command- 
ment. This  is  a  stronger  expression  than  '  called,'  as  we  learn 
from  other  passages.  As  he  here  calls  Timothy  mine  own 
son,  in  like  manner  he  says  to  the  Corinthians,  in  Christ 
Jesus  I  have  begotten  you,  i.  e.  in  faith;  but  he  adds  the  word 
1  y»w»v  own l,  to  shew  his  particular  likeness  to  himself,  as  well  as  his 
own  love  and  great  affection  for  him.  Notice  again  the  in 
applied  to  the  faith.  My  own  son,  he  says,  in  the  faith.  See 
what  an  honourable  distinction,  in  that  he  calls  him  not  only 
his  son,  but  his  own  son. 

Ver.  2.  Grace,  mercy,  and  peace  from  God  our  Father  and 
Jesus  Clirist  our  Lord. 
(2)         Why  is  mercy  mentioned  here,  and  not  in  the  other  Epis- 
tles? This  is  a  further  mark  of  his  affection.     Upon  his  son 
he  invokes  greater  blessings,  with  the  anxious  apprehension 
of  a  parent.    For  such  was  his  anxiety,  that  he  gives  direc- 
tions to  Timothy,  which  he  has  done  in  no  other  case,  to 
l  Tim.  attend  to  his  bodily  health;  where  he  says,  Use  a  little  wine 
' "  '    for  thy  stomach's  sake,  and  thine  often  infirmities.    Tea  chers 
indeed  stand  more  in  need  of  mercy. 

From  God  our  Father,  he  says,  and  Jesus  Christ  our  Lord. 

Here  too  is  consolation.    For  if  God  is  our  Father,  He  cares 
Matt.  7,  for  us  as  sons,  as  Christ  says,  Whatman  is  there  of  you,  whom 
if  his  son  ask  bread,  will  he  give  him  a  stone  ? 

Ver.  3.   As  L  besought  thee  to  abide  still  at  Ephesus,  when 
I  went  into  Macedonia. 

Observe  the  gentleness  of  the  expression,  more  like  that  of  a 
servant  than  of  a  master.  For  he  does  not  say  '  I  commanded,' 
or  '  bade,'  or  even  '  exhorted,'  but  /  besought  thee.  But  this 
tone  is  not  for  all:  only  meek  and  virtuous  disciples  are  to  be 
treated  thus.  The  corrupt  and  insincere  are  to  be  dealt  with 
in  a  different  manner,  as  Paul  himself  elsewhere  directs, 
Tjt.  2,  Rebuke  them  with  all  authority;  and  here  he  says  charge,  not 
'  beseech,'  but  charge  some  that  they  teach  no  other  doctrine. 
What  means  this  ?  That  Paul's  Epistle  which  he  sent  them  was 
not  sufficient?  Nay,  it  was  sufficient ;  but  men  are  apt  some- 
times to  slight  Epistles,  or  perhaps  this  may  have  been  before 
the  Epistles  were  written.  He  had  himself  passed  some  time 
in  that  city.  There  was  the  temple  of  Diana,  and  there  he 
had  been  exposed  to  those  great  sufferings.     For  after  the 


Jewish  Fables.     Questioning  opposed  to  Faith.  7 

assembly  in  the  Theatre  had  been  dissolved,  and  he  had  HoM- 
called  to  him  and  exhorted  the  disciples,  he  found  it  neces-  — '■ — 
sary  to  sail  away,  though  afterwards  he  returned  to  them. 
It  were  worth  inquiry,  whether  he  stationed  Timothy  there  at 
that  timef.  For  he  says,  that  thou  mightest  charge  some  that 
they  teach  no  other  doctrine :  he  does  not  mention  the  per- 
sons by  name,  that  he  might  not,  by  the  openness  of  his 
rebuke,  render  them  more  shameless.  There  were  in  that 
city  certain  false  Apostles  of  the  Jews,  who  wished  to  oblige 
the  faithful  to  observe  the  Jewish  law,  a  fault  he  is  every 
where  noticing  in  his  Epistles ;  and  this  they  did  not  from 
motives  of  conscience,  so  much  as  from  vainglory,  and  a 
wish  to  have  disciples,  from  jealousy  of  the  blessed  Paul,  and 
a  spirit  of  opposition  to  him.  This  is  meant  by  teaching 
another  doctrine. 

Ver.  4.  Neither  give  heed  to  fables  and  endless  genealogies. 

By  '  fables'  he  does  not  mean  the  law;  far  from  it;  but 
inventions  and  forgeries  and  counterfeit  doctrines.  For,  it 
seems,  the  Jews  wasted  their  whole  discourse  on  these 
unprofitable  points.  They  numbered  up  their  fathers  and 
grandfathers,  that  they  might  have  the  reputation  of  historical 
knowledge  and  research.  That  thou  mightest  charge  some, 
he  says,  that  they  teach  no  other  doctrine,  neither  give 
heed  to  fables  and  endless  genealogies.  Why  does  he  call 
them  endless?  It  is  because  they  had  no  end,  or  none  of 
any  use,  or  none  easy  for  us  to  apprehend.  Mark  how  he 
disapproves  of  questioning.  For  where  faith  exists,  there 
is  no  need  of  question.  Where  there  is  no  room  for  curiosity, 
questions  are  superfluous.  Questioning  is  the  subversion  of 
faith g.  For  he  that  seeks  has  not  yet  found.  He  who 
questions  cannot  believe.  Therefore  it  is  his  advice  that  we 
should  not  be  occupied  with  questions,  since  if  we  question, 
it  is  not  faith ;  for  faith  sets  reasoning  at  rest.  But  why  then 
does  Christ  say,  Seek  and  ye  shall  Jind,  knock  and  it  shall  Matt. 
be  opened  unto  you ;  and,  Search  the  Scriptures,  for  in  them  'ȣ* 
ye  think  ye  have  eternal  life?  The  seeking  there  is  meant 39. 
of  prayer  and  vehement  desire,  and  He  bids  search  the  Scrip- 

f  He  must  mean  to  suggest  that  this     that  this  Epistle  was  written  then. 
is  a  reference  to  former  times,  for  he         8  or '  incompatible  with'  aveupriKJ. 
knew  the  history  too    well  to  suppose 


8  All  knowledge  of  God  presupposes  Faith. 

11TlM'  lures,  not  to  introduce  the  labours  of  questioning,  but  to 
— ' end  them,  that  we  may  ascertain  and  settle  their  true  mean- 
ing, not  that  we  may  be  ever  questioning,  but  that  we  may 
have  done  with  it.  And  he  justly  said,  Charge  some  that 
they  teach  no  other  doctrine,  neither  give  heed  to  fables, 
and  endless  genealogies,  which  minister  questions  rather 
than  the  dispensation,  of  God  in  faith,  \  Justly  has  he  said, 
the  dispensation  of  God.  For  great  are  the  blessings  which 
God  is  willing  to  dispense ;  but  the  greatness  of  them  is  not 
conceived  by  reasoning.  This  must  then  be  the  work  of 
faith,  which  is  the  best  medicine  of  our  souls.  This  ques- 
tioning therefore  is  opposed  to  the  dispensation  of  God. 
For  what  is  dispensed  by  faith  ?  To  receive  His  mercies  and 
become  better  men;  to  doubt  and  dispute  of  nothing;  but  to 
repose  in  confidence.  For  what '  ministers  questions'  dis- 
places faith  and  that  which  faith  hath  wrought  and  builded. 
Christ  has  said  that  we  must  be  saved  by  faith ;  this  these 
teachers  questioned  and  even  denied.  For  since  the  an- 
nouncement was  present,  but  the  issue  of  it  future,  faith  was 
required.  But  they  being  preoccupied  by  legal  observances 
threw  impediments  in  the  way  of  faith.  lie  seems  also  here 
to  glance  at  the  Greeks,  where  he  speaks  of  fables  and 
genealogies,  for  they  enumerated  their  Gods. 
(3)  Let  us  not  then  give  heed  to  questions.  For  we  were 
0RAL"  called  Faithful,  that  we  might  unhesitatingly  believe  what  is 
delivered  to  us,  and  entertain  no  doubt.  For  if  the  things 
asserted  were  human,  we  ought  to  examine  them ;  but  since 
they  are  of  God,  they  are  only  to  be  revered  and  believed. 
If  we  believe  not,  how  shall  we  be  persuaded  of  the  existence 
of  a  God  ?  For  how  knowest  thou  that  there  is  a  God,  when 
thou  callest  Him  to  account?  The  knowledge  of  God  is  best 
shewn  by  believing  in  Him  without  proofs  and  demonstra- 
tions. Even  the  Greeks  know  this;  for  they  believed 
their  Gods,  telling  them,  saith  one,  even  without  proof;  and 
what? — That1  they  were  the  offspring  of  the  Gods.  But  why 
do  I  speak  of  the  Gods  ?  In  the  case  of  a  man,  a  deceiver 
1  y»'nr»s  and   sorcerer1,   (I  speak  of  Pythagoras,)  they  acted  in  like 

you 

j>   The     English    version   is   <  godly     MSS.  nearly  all  Greek, 
edifying,'  from   the  reading    eiKeieftiuv.         i  or  '  and  wherefore,' '  Because,' &e, 
OiKuvafiiav,   as  here,   is  the   reading    of     See  Acts  17,  28. 


Heathenism  itself  exacts  Faith.     Human  life  requires  it.  9 

manner,  for  of  him  it  was  said1,  He  said  it\  And  over  their  Hom. 
temples  was  an  image  of  Silence,  and  her  finger  on  her  — T^r- 
mouth,  compressing  her  lips,  and  significantly  exhorting  alli^a 
that  passed  by  to  be  silent.  And  were  their  doctrines  so 
sacred,  and  are  ours  less  so  ?  and  even  to  be  ridiculed  ? 
What  extreme  madness  is  this  !  The  tenets  of  the  Greeks 
indeed  are  rightly  questioned.  For  they  were  of  that  nature, 
being  but  disputes,  conflicts  of  reasonings,  and  doubts,  and 
conclusions.  But  ours  are  far  from  all  these.  For  human 
wisdom  invented  theirs,  but  ours  were  taught  by  the  grace  of 
the  Spirit.  Their  doctrines  are  madness  and  folly,  ours  are 
true  wisdom.  In  their  case  there  is  neither  teacher  nor 
scholar ;  but  all  alike  are  disputants.  Here,  whether  teacher 
or  scholar,  each  is  to  learn '  of  him  from  whom  he  ought  to 
learn,  and  not  to  doubt,  but  obey;  not  to  dispute,  but 
believe.  For  all  the  ancients  obtained  a  good  report  through 
faith,  and  without  this  every  thing  is  subverted.  And  why  do 
I  speak  of  it  in  heavenly  things  ?  We  shall  find  upon  exa- 
mination that  earthly  things  depend  upon  it  no  less.  For  with- 
out this  there  would  be  no  trade  nor  contracts,  nor  any  thing 
of  the  sort.  And  if  it  be  so  necessary  here  in  things  that 
are  false,  how  much  more  in  those™. 

This  then  let  us  pursue,  to  this  let  us  adhere,  so  shall  we  ba- 
nish from  our  souls  all  destructive  doctrines,  such,  for  instance, 
as  relate  to  nativity"  and  fate0.  If  you  believe  that  there  is  a 
resurrection  and  ajudgment,you  will  be  able  toexpel  from  your 
mind  all  those  false  opinions.  Believe  that  there  is  a  just  God, 
and  you  will  not  believe  that  there  can  be  an  unjust  nativity. 
Believe  that  there  is  a  God,  and  a  Providence p,  and  you  will 
not  believe  that  there  can  be  a  nativity,  that  holds  all  things 
together.  Believe  that  there  is  a  place  of  punishment,  and  a 
Kingdom,  and  you  will  not  believe  in  a  nativity  that  takes 
away  our  free  agency,  and  subjects  us  to  necessity  and  force. 

k  So  Sav.  mar.  and  Ms.  Colb.  and  seems  necessary,  unless   the  fault  be 

afterwards,'  And  his  was  the  five  years'  elsewhere:   he    must   mean    'heavenly 

silence,  he  closed  his  mouth  with  his  things.'     Comp.  Luke  16,  11. 
finger,  and  compressing  his  lips,  &c.'  n  Tinns.   The   same   word    is    kept 

1  This  seems  the  only  way  in  which  throughout    the    passage,    though     it 

the  Greek  can  be  construed.     The  word  sounds  ill  in  places,   for  the  sake   of 

vult  in    the    Latin,    may   come    from  fidelity, 
another  reading,  but  the  sense  is  plain.         °  E/^a^jvx . 

m  iKuian   Sav.    conj.   ixtirei;,   which  P   ©ies  ir^aiouv  '  a  God  providing.' 


10       Objections  to  Providence  turned  against  Fatalism. 

i  Tim.  Neither  sow,  nor  plant,  nor  go  to  war,  nor  engage  in  any 
'■  '■  work  whatever !  For  whether  you  will  or  not,  things  will  pro- 
ceed according  to  the  course  of  nativity  !  What  need  have 
we  more  of  Prayer  ?  And  why  should  you  deserve  to  be  a 
Christian,  if  there  be  this  nativity  ?  for  you  will  not  then 
be  responsible.  And  whence  proceed  the  arts  of  life  ?  are 
these  too  from  nativity  ?  Yes,  you  say,  and  it  is  fated  to  one  to 
become  wise  with  labour.  But  can  you  shew  me  one  who 
has  learnt  an  art  without  labour  ?  You  cannot.  It  is  not 
then  from  nativity  but  from  labour  that  he  derives  his  skill. 

But  why  does  a  man  who  is  corrupt  and  wicked  become  rich, 
without  inheriting  it  from  his  father,  while  another,  amidst 
infinite  labours,  remains  poor  ?  For  such  are  the  questions 
they  raise,  always  arguing  upon  wealth  and  poverty,  and 
never  taking  the  case  of  vice  and  virtue.  Now  in  this  ques- 
tion talk  not  of  that,  but  shew  me  a  man  who  has  become 
bad,  whilst  he  was  striving  to  be  good;  or  one  that,  without 
striving,  has  become  good.  For  if  Fate  has  any  power,  its 
power  should  be  shewn  in  the  most  important  things;  in  vice 
and  virtue,  not  in  poverty  and  riches.  Again  you  ask,  why  is 
one  man  sickly  and  another  healthy  ?  why  is  one  honoured, 
another  disgraced?  Why  does  every  thing  succeed  well  with 
this  man,  whilst  another  meets  with  nothing  but  failure  and 
impediments?  Lay  aside  the  notion  of  nativity,  and  you 
will  know.  Believe  firmly  that  there  is  a  God  and  a  Provi- 
dence, and  all  these  things  will  be  cleared  up.  '  But  I  can- 
not,' you  say, '  conceive  that  there  is  a  Providence,  when  there 
is  such  disorder.  Can  I  believe  that  the  good  God  gives 
wealth  to  the  fornicator,  the  corrupt  and  dishonest  man,  and 
not  to  the  virtuous  ?  How  can  1  believe  this  ?  for  there  must 
be  facts  to  ground  belief.'  Well  then,  do  these  cases  pro- 
ceed from  a  nativity  that  was  just,  or  unjust?  '  Unjust,'  you 
say.  Who  then  made  it  ?  «  Not  God,'  you  say,  *  it  was  unbe- 
gotten.'  But  how  can  the  unbegotten  produce  these  things  ? 
for  they  are  contradictions.  «  These  things  are  not  then  in 
any  wise  the  works  of  God.'  Shall  we  then  inquire  who 
made  the  earth,  the  sea,  the  heavens,  the  seasons  ?  '  Nativity,' 
you  answer.  Did  nativity  then  produce  in  things  inanimate 
such  order  and  harmony,  but  in  us,  for  whom  these  things 
were  made,  so    much   disorder?     As  if  one,  in  building  a 


Judgment  to  come.     Best  tilings  now  fairly  shared.       1 1 

house,  should  be  careful  to  make  it  magnificent,  but  bestow  Hom. 

not  a  thought  upon  his  household.     But  who  preserves  the : — 

succession  of  the  seasons  ?  Who  established  the  regular 
laws  of  nature  ?  Who  appointed  the  courses  of  day 
and  night?  These  things  are  superior  to  any  such  nati- 
vity. '  But  these,'  you  say,  '  came  to  be  of  themselves.'  And 
yet,  how  can  such  a  well-ordered  system  spring  up  of  itself? 
'  But  whence,'  you  say,  '  come  the  rich,  the  healthy,  the  re- 
nowned, and  how  are  some  made  rich  by  covetousness,  some 
by  inheritance,  some  by  violence  ?  and  why  does  God  suffer 
the  wicked  to  be  prosperous  ?'  We  answer,  Because  the 
retribution,  according  to  the  desert  of  each,  does  not  take 
place  here,  but  is  reserved  for  hereafter.  Shew  me  any  such 
thing  taking  place  Then  !  '  Well,'  say  you,  '  give  me  here,  and 
I  do  not  look  for  hereafter.'  But  it  is  because  you  seek  here,  Comp. 
that  you  receive  not.  For  if  when  earthly  enjoyment  is4a^les 
not  within  your  reach,  you  seek  present  things  so  eagerly  as 
to  prefer  them  to  future,  what  would  you  do  if  you  were  in  pos- 
session of  unmixed  pleasure  ?  God  therefore  shews  you  that 
these  things  are  nothing,  and  indifferent;  for  if  they  were  not 
indifferent,  He  would  not  bestow  them  on  such  men.  You  will 
own  that  it  is  a  matter  of  indifference  whether  one  be  tall  or 
short,  black  or  white ;  so  is  it  whether  one  be  rich  or  poor.  For, 
tell  me,  are  not  things  necessary  bestowed  on  all  equally,  as 
the  capacity  for  virtue,  the  distribution  of  spiritual  gifts?  If 
you  understood  aright  the  mercies  of  God,  you  would  not 
complain  of  wanting  worldly  things,  whilst  you  enjoyed  these 
best  gifts  equally  with  others;  and  knowing  that  equal  dis- 
tribution, you  would  not  desire  superiority  in  the  rest.  As  if 
a  servant  enjoying  from  his  master's  bounty  food,  clothing,  and 
lodging,  and  all  other  necessaries  equally  with  his  fellow 
servants,  should  pride  himself  upon  having  longer  nails,  or 
more  hair  upon  his  head;  so  it  is  for  a  Christian  to  be  elated 
on  account  of  those  things,  which  he  enjoys  only  for  a  time. 
For  this  reason  it  is,  that  God  withdraws  those  things  from 
us,  to  extinguish  this  madness,  and  transfer  our  affections 
from  them  to  heaven.  But  nevertheless  we  do  not  learn 
wisdom.  As  if  a  child  possessing  a  toy,  should  prefer  it  to 
things  necessary,  and  his  father,  to  lead  him  against  his  will 
to  what  was  better  for  him,  should  deprive  him  of  his  toy;  so 


12  God's  servants  willingly  decline  earthly  good. 

l  Tim.  God  takes  these  things  from  us,  that  he  may  lead  us  to  heaven. 

— — -  If  you  ask  then  why  He  permits  the  wicked  to  be  rich,  it  is 
because  they  are  not  high  in  His  esteem.  And  if  the  righ- 
teous too  are  rich,  it  is  rather  that  He  allows  it  to  be,  than 
that  He  makes  them  so.  Now  these  things  we  say  superfi- 
cially, as  to  men  not  knowing  the  Scriptures.  But  our  dis- 
courses would  be  unnecessary  if  you  would  believe  and  take 
heed  to  the  divine  word,  for  that  would  teach  you  all  things. 
And  that  you  may  understand  that  neither  riches,  nor  health, 
nor  glory,  are  any  thing,  I  can  shew  you  many,  who,  when 
they  might  gain  wealth,  do  not  seek  wealth ;  when  they  might 
enjoy  health,  mortify  their  bodies;  when  they  might  rise  to 
glory,  make  it  their  aim  to  be  despised.  But  there  is  no  good 
man,  who  ever  studies  to  be  bad.  Let  us  therefore  desist 
from  seeking  things  below,  and  let  us  seek  heavenly  things; 
for  so  we  shall  be  able  to  attain  them,  and  we  shall  enjoy 
eternal  delights'1,  by  the  grace  and  loving-kindness  of  our 
Lord  Jesus  Christ.  To  Whom  with  the  Father  and  the  Holy 
Ghost  be  glory,  power,  and  honour,  now,  and  ever,  and  world 
without  end.     Amen. 


1  Ed.  r£e<pht,  '  food.'    St.  Chrys.  undoubtedly  wrote  rgupjjf . 


HOMILY    II. 


1  Tim.  i.  5,  6,  7. 

Now  the  end  of  the  commandment  is  chanty  out  of  a  pure 
heart,  and  of  a  good  conscience,  and  of  faith  unfeigned: 
From  which  some  having  swerved  have  turned  aside  unto 
■vain  jangling ;  Desiring  to  he  teachers  of  the  law;  un- 
derstanding neither  what  they  say,  nor  whereof  they 
affirm. 

Nothing  is   so   injurious  to  mankind   as  to   undervalue 
friendship a,  and  not  to  cultivate  it  with  the  greatest  care ; 
as  nothing,  on  the  other  hand,  is  so  beneficial,  as  to  pursue 
it  to  the  utmost  of  our  power.    This  Christ  has  shewn,  where 
He  says,  If  two  of  you  shall  agree  on  earth,  as  touching  any  Matt. 
thing  that  they  shall  ask,  it  shall  he  done  for  them  of  My     ' 
Father;  and  again,  Because  iniquity  shall  abound,  love  shall  Matt. 
wax  cold.    It  is  this  that  has  been  the  occasion  of  all  heresies.     ' 
For  men,  because  they  loved  not  their  brethren,  have  envied 
those  who  were  in  high  repute,  and  from  envying,  they  have 
become  eager  for  power,  and  from  a  love  of  power   have 
introduced  heresies.     On  this  account  Paul  having  said,  that 
thou  mightest  charge  some  that  they  teach  no  other  doctrine, 
now  shews  that  the  manner  in  which  this  may  be  effected  is 
by  charity.     As  therefore  when  he  says,  Christ  is  the  end  o/*Rom. 
the  Law,  that  is,  its  fulfilment,  and  this  is  connected  with  10>  4- 

*  (pik'iui.    He  uses  a  term  Common  to  the  Heathen  in  speaking  of  all  mankind. 


14      Judaizing  Teachers.     Faith  and  Lore  connected. 

i  Tim.  the  former,  so  this"  commandment  is  implied  in  love.  The 
1,G'7:  end  of  medicine  is  health,  but  where  there  is  health,  there  is 
no  need  to  make  much  ado ;  so  where  there  is  love,  there  is 
no  need  of  much  commanding.  But  what  sort  of  love  does 
he  speak  of?  That  which  is  sincere,  which  is  not  merely  in 
words,  but  which  flows  from  the  disposition,  from  sentiment, 
and  sympathy.  From  a  pure  heart,  he  says,  either  with 
respect  to  a  right  conversation,  or  sincere  affection.  For  an 
John  impUre  life  too  produces  divisions.  For  every  one  that  doeth 
evil,  hateth  the  light.  There  is  indeed  a  friendship  even 
among  the  wicked.  Robbers  and  murderers  may  love  one 
another,  but  this  is  not  from  a  good  conscience,  not  from  a 
pure  but  from  an  impure  heart,  not  from  faith  unfeigned, 
but  from  that  which  is  false  and  hypocritical.  For  faith 
points  out  the  truth,  and  a  sincere  faith  produces  love,  which 
he  who  truly  believes  in  God  cannot  endure  to  lay  aside. 

Ver.   6.  From  which  some  having  swerved  have  turned 
aside  to  vain  jangling. 
1  f«£n»      jje  has  well  said,  swerved,  for  it  requires  skill 1,  to  shoot 
straight  and  not  beside   the  mark,  to  havec   the   direction 
of  the  Spirit.     For  there  are  many  things  to  turn  us  aside 
from  the  right  course,  and  we  should  look  but  to  one  object. 
Ver.  7.  Desiring  to  be  teachers  of  the  law. 
Here  we  see  another  cause  of  evil,  the  love  of  power. 
Matt.     Wherefore   Christ  said,  Be  not  ye  called  Rabbi;    and  the 
Gal.  6,  Apostle  again,  For  neither  do  they  keep  the  law,  but  that 
13,         they  may  glory  in  your  flesh.     They  desire  preeminence,  he 
means,  and  on  that  account  disregard  truth. 

Understanding  neither  what  they  say,  nor  whereof  they 
affirm. 

Here  he  censures  them,  because  they  know  not  the  end 
and  aim  of  the  Law,  nor  the  period  for  which  it  was  to  have 
authority.  But  if  it  was  from  ignorance,  why  is  it  called  a 
sin  ?  Because  it  was  incurred  not  only  from  their  desiring  to 
be  teachers  of  the  lawd,  but  from  their  not  retaining  love. 

b  Rather   perhaps   '  the   command-  does  away  with  all  difficulty, 
ment   itself,'   reading    avrh    for    avm.         c  Montf.  would  insert  h7,  '  so  that 

The  sense  is,  '  as  the  law  conducts  to  we  have  need  of  the  direction,'  and  so 

love,  and  love  supersedes  the  law,  so  old  Lat. 

&t-.'  we  might  also  read  *«!  tovto  ixtivu         d  i.  e.  as  heing  attached  to  it. 
hixtrcci  for   x     r.  \xumv  l^irai ,  which 


Culpable  ignorance.     Lawful  use  of  the  Law.  15 

Nay,  and  their  very  ignorance  arose  from  these  causes.     For  Hosi. 

when  the  soul  abandons  itself  to  carnal  things,  the  clearness — 

of  its  vision  is  dimmed,  and  falling  from  love,  it  drops  into 
contentiousness,  and  the  eye  of  the  mind  is  blinded.  For  he 
that  is  possessed  by  any  desire  for  these  temporal  things,  in- 
toxicated, as  he  is,  with  passion,  cannot  be  an  impartial  judge 
of  truth e. 

Not  knowing  whereof  they  affirm. 

For  it  is  probable  that  they  spoke  of  the  law,  and  enlarged 
on  its  purifications  and  other  bodily  rites.  The  Apostle  then 
forbearing  to  censure  these,  as  either  nothing,  or  at  best  a 
shadow  and  figure  of  spiritual  things,  proceeds  in  a  more 
engaging  way  to  praise  the  law,  calling  the  Decalogue  here 
the  law,  and  by  means  of  it  discarding  the  rest.  For  if  even 
these  precepts  punish  transgressors,  and  become  useless  to 
us,  much  more  the  others. 

Ver.  8,  9.  But  we  know  that  the  law  is  good,  if  a  man 
use  it  lawfully.  Knowing  this,  that  the  law  is  not  made  for 
a  righteous  man. 

The  law,  he  seems  to  say,  is  good,  and  again,  not  good. 
What  then  ?  if  one  use  it  not  lawfully,  is  it  not  good  ? 
Nay,  even  so  it  is  good.  But  what  he  means  is  this ;  if 
any  one  fulfils  it  in  his  actions ;  for  that  is  to  use  it 
lawfully,  as  here  intended.  But  when  they  expound  it  in 
their  words,  and  neglect  it  in  their  deeds,  that  is  using  it 
unlawfully.  For  such  an  one  uses  it,  but  not  to  his  own 
profit.  And  another  way  may  be  named  besides.  What  is 
it  ?  that  the  law,  if  thou  use  it  aright,  sends  thee  to  Christ. 
For  since  its  aim  is  to  justify  man,  and  it  fails  to  effect  this, 
it  remits  us  to  Him  who  can  do  so.  Another  way  again  of 
using  the  law  lawfully,  is  when  we  keep  it,  but  as  a  thing 
superfluous.  And  how  as  a  thing  superfluous?  As  the 
bridle  is  properly  used,  not  by  the  prancing  horse  that 
champs  it,  but  by  that  which  wears  it  only  for  the  sake  of 
appearance,  so  he  uses  the  law  lawfully,  who  governs  himself, 
though  not  as  constrained  by  the  letter  of  it.  He  uses  the 
law  lawfully  who  is  conscious  that  he  does  not  need  it,  for 
he  who  is  already  so  virtuous  that  he  fulfils  it  not  from  fear 

«  So  Horace,  111  holds  that  judge  the  balances  of  truth 

— male  verum  examinat  omnia.  Who  takes  a  bribe. 

Corruptus  judex.  1  Ep.  xvi.  52. 


10        The  Law  least  needed  by  those  who  keep  it  best. 

\  Tim.  0f  i^  t)Ut  from  a  principle  0f  virtue,  uses  it  lawfully  and 
— — —  safely :  that  is,  if  oue  so  use  it,  not  as  being  in  fear  of  it,  but 
having  before  his  eyes  rather  the  condemnation  of  conscience 
than  the  punishment  hereafter.  Moreover  he  calls  him  a  righte- 
ous man,  who  has  attained  unto  virtue.  He  therefore  uses  the 
law  lawfully,  who  does  not  require  to  be  instructed  by  it. 
(2)  For  as  points  in  reading  are  set  before  children  ;  but  he  who 
does  what  they  direct,  without  their  aid,  from  other  knowledge, 
shews  more  skill,  and  is  a  better  reader ;  so  he  who  is  above 
the  law,  is  not  under  the  schooling  of  the  law.  For  he  keeps 
it  in  a  much  higher  degree,  who  fulfils  it  not  from  fear,  but 
from  a  virtuous  inclination  ;  since  he  that  fears  punishment 
does  not  fulfil  it  in  the  same  manner  as  he  that  aims  at  re- 
ward. He  that  is  under  the  law  doth  it  not  as  he  that  is 
above  the  law.  For  to  live  above  the  law  is  to  use  it  law- 
fully. He  uses  it  lawfully,  and  keeps  it,  who  achieves  things 
beyond  the  law,  and  who  does  not  need  its  instructions.  For 
the  law,  for  the  most  part,  is  prohibition  of  evil;  now  this 
alone  does  not  make  a  man  righteous,  but  the  performance 
of  good  actions  besides.  Hence  those,  who  abstain  from  evil 
like  slaves,  do  not  come  up  to  the  mark  of  the  law.  For  it 
was  appointed  for  the  punishment  of  transgression.  Such 
men  indeed  use  it,  but  it  is  to  dread  its  punishment.  It  is 
Rom.  said,  Wilt  thou  not  be  afraid  of  the  power  ?  do  that  which  is 
I3>  3"  good:  which  implies,  that  the  law  threatens  punishment  only  to 
the  wicked.  But  of  what  use  is  the  law  to  him  whose  actions 
deserve  a  crown  ?  as  the  surgeon  is  of  use  only  to  him  who 
hath  some  hurt,  and  not  to  the  sound  and  healthy  man. 
Bat  for  the  lawless  and  disobedient,  for  the  ungodly  and  for 
sinners.  He  calls  the  Jews  lawless  and  disobedient  too.  The 
law  (he  says)  worketh  wrath,  that  is,  to  the  evil  doers.  But 
Rom.     what  to  him  who  is  deserving  of  reward  ?  By  the  law  is  the 

3   20.  .  . 

knowledge  of  sin.  What  then  with  respect  to  the  righteous? 
the  law  is  not  made,  he  says,/or  a  righteous  man  Where- 
fore? Because  he  is  exempted  from  its  punishment,  and  he 
waits  not  to  leam  from  it  what  is  his  duty,  since  he  has  the 
grace  of  the  Spirit  within  to  direct  him.  For  the  law  was 
given,  that  men  might  be  chastened  by  fear  of  its  threatenings. 

f  Oderunt     peccare     boni     virtutis         'Tis  love  of  virtue  makes  good  men 
amore.  hate  vice.  Hor. 


dunes  of  the  Jews.      The  Gospel  why  called  ylurious.    17 

But  the  tractable  horse  needs  not  the  curb,  nor  the  man  that  Hom. 
can  dispense  with  instruction  the  schoolmaster.  '— 

But  for  the  lawless  and  disobedient,  for  the  ungodly  and 
for  sinners,  for  the  unholy  and  profane,  for  murderers  of 
fathers  and  murderers  of  mothers.  Thus  he  does  not  stop 
at  the  mention  of  sins  in  general,  nor  of  these  only,  but  goes 
over  the  several  kinds  of  sin,  to  shame  men,  as  it  were,  of  being 
under  the  direction  of  the  law  ;  and  having  thus  particularized 
some,  he  adds  a  reference  to  those  omitted,  though  what  he 
had  enumerated  were  sufficient  to  withdraw  men.  Of  whom 
then  does  he  say  these  things  ?  Of  the  Jews,  for  they  were 
murderers  of  father  s  andmurderers  of  mothers;  they  were  pro- 
fane and  unholy,  for  these  too  he  means  when  he  says,  ungodly 
and  sinners,  and  being  such,  the  law  was  necessarily  given  to 
them.  For  did  they  not  repeatedly  worship  idols  ?  did  they  not 
stone  Moses?  were  not  their  hands  imbrued  in  the  blood  oftheir 
kindred  ?  Do  not  the  prophets  constantly  accuse  them  of  these 
things?  But  to  those  who  are  instructed  by  a  heavenly  philo- 
sophy, these  commandments  are  superfluous.  For  murderers 
of  fathers  and  murderers  of  mothers,  for  manslayers,  for 
whoremongers,  for  them  that  defile  themselves  with  mankind, 
for  menstealers,  for  liars,  for  perjured  persons,  and  if  there 
he  any  other  tiling  that  is  contrary  to  sound  doctrine  ;  for  all 
the  things  which  he  had  mentioned  were  the  passions  of  a 
corrupted  soul,  and  contrary,  therefore,  to  sound  doctrine. 

Ver.  11.  According  to  the  glorious  Gospel  of  the  blessed 
God,  which  was  committed  to  my  trust. 

Thus  the  Law  is  still  necessary  for  the  confirmation  of  the 
Gospel,  yet  to  those  who  obey  it  is  unnecessary.  And  he  calls 
the  Gospel  glorious.  There  were  some  who  were  ashamed  of  its 
persecutions,  and  of  the  sufferings  of  Christ,  and  so  for  the  sake 
of  these,  as  well  as  for  others,  he  has  called  it  the  glorious  Gos- 
pel, thus  shewing  that  the  sufferings  of  Christ  are  our  glory. 
And  perhaps  he  glances  too  at  the  future.  For  if  our  present 
state  is  exposed  to  shame  and  reproach,  it  will  not  be  so  here- 
after ;  and  it  is  to  things  future,  and  not  to  things  present,  that  the 
Gospel  belongs.  Why  then  did  the  Angel  say,  Behold,  I  bring  Luke 
you  good  tidings  of  great  joy,  for  unto  you  is  bom  a  Saviour?  ' 
Because  He  was  born  to  be  their  Saviour,  though  His  mira- 
cles did  not  commence  from  His  birth.  According  to  the  Gos- 
c 


18  Tlie  glory  of  the  Saints  is  within  them. 

1  Tim.  pel,  he  saith,  of  the  blessed  God.     The  glory a  he  means  is 

111—  either  that  of  the  service  of  God,  or,  in  that  if  present  things 
are  filled  with  its  glory,  yet  much  more  will  things  future  be 

1  Cor.  so;  when  His  enemies  shall  be  put  under  His  feet,  when  there 
shall  be  nothing   opposed,  when   the  just  shall  behold  all 

l  Cor.    those  blessed  things,  which  eye  hath  not  seen,  nor  ear  heard, 
'   '      and  which  have  not  entered  into  the  heart  of  man.     For  I 

John     will,  says  our  Saviour,  that  they  also  may  be  with  Me,  where 
' '  2  '  lam,  that  they  may  behold  My  glory,  v-hich  Thou  hast  given  Me. 

Mobai,  Let  us  then  learn  who  these  are,  and  let  us  esteem  them 
blessed,  considering  what  felicities  they  will  then  enjoy,  of 
what  light  and  glory  they  will  then  participate.  The  glory 
of  this  world  is  worthless  and  not  enduring,  or  if  it  abides,  it 
abides  but  till  death,  and  after  that  is  wholly  extinguished. 

Psalm    For  his  glory,  it  says,  shall  not  descend  after  him.    And  with 

49' 17'  many  it  lasts  not  even  to  the  end  of  life.  But  no  such  thing 
is  to  be  thought  of  in  that  glory;  it  abides,  and  will  have  no 
end.  For  such  are  the  things  of  God,  enduring,  and  above 
all  change  or  end.  For  the  glory  of  that  state  is  not  from 
without,  but  from  within.  I  mean,  it  consists  not  in  a  multi- 
tude of  servants,  or  of  chariots,  nor  in  costly  garments.  In- 
dependently of  these  things,  the  man  himself  is  clothed  with 
glory.  Here,  without  these  things,  the  man  appears  naked. 
In  the  baths,  we  see  the  illustrious,  the  undistinguished, 
and  the  base,  alike  bare.  Often  have  the  great  been  exposed 
to  danger  in  public,  being  left  on  some  occasion  by  their  ser- 
vants. But  in  that  world  men  carry  their  glory  about  with 
them,  and  the  Saints,  like  the  Angels,  wherever  they  appear, 
have  their  glory  in  themselves.  Yea  rather  as  the  sun  needs 
no  vestures,  and  requires  no  foreign  aid,  but  wherever  he 
appears,  his  glory  at  once  shines  forth ;  so  shall  it  then  be. 
(3)  Let  us  then  pursue  that  glory,  than  which  nothing  is  more 
venerable ;  and  leave  the  g'lory  of  the  world,  as  beyond  any 
Ecclus.  thing  worthless.  Boast  not  of  thy  clothing  and  raiment. 
'  '  This  was  the  advice  given  of  old  to  the  simple.  Indeed  the 
dancer,  the  harlot,  the  player,  are  arrayed  in  a  gayer  and 
more  costly  robe  than  thou.  And  besides,  this  boasting 
were  of  that,  which  if  but  moths  attack,  they  can  rob  thee 

a  It  is  literally,  '  The  Gospel  of  the    ix.  4.  and  viii.  30.  2  Cor.  iii.  7,  seqq. 
glory  of  the  Blessed  God.'   Comp.  Rom.     Heb.  ix.  1,  14. 


Vanity  of  Gold  and  Silks.     Spiritual  Perfume.  19 

of  its  enjoyment.  Dost  thou  see  what  an  unstable  thing  it  Hom. 
is,  this  glory  of  the  present  life  ?  Thou  pridest  thyself  upon  IL 
that  which  insects  make  and  destroy.  For  Indian  insects, 
it  is  said,  spin  those  fine  threads  of  which  your  robes  are 
made.  But  rather  seek  a  clothing  woven  from  things  above, 
an  admirable  and  radiant  vesture,  raiment  of  real  gold ;  of 
gold  not  dug  by  malefactors'  hands  out  of  the  mine,  but  the 
produce  of  virtue.  Let  us  clothe  ourselves  with  a  robe  not 
the  manufacture  of  poor  men  or  slaves,  but  wrought  by  our 
Lord  Himself.  But  your  garments,  you  say,  are  in-wrought 
with  gold !  And  what  is  that  to  thee  ?  He  that  wrought  it, 
not  he  that  wears  it,  is  the  object  of  admiration,  for  there  it 
is  really  due.  It  is  not  the  frame  on  which  the  garment  is 
stretched  at  the  fuller's,  but  the  maker  of  it,  that  is  admired. 
Yet  the  block  wears  it,  and  has  it  bound  on  itself.  And  as 
that  wears  it,  but  not  for  use,  even  so  do  some  of  these  women, 
for  the  benefit  of  the  garment,  to  air  it,  they  say,  that  it  may 
not  be  moth-eaten!  Is  it  not  then  the  extreme  of  folly  to  be 
solicitous  about  a  thing  so  worthless,  to  do  any  thing  what- 
ever, to  risk  your  salvation  for  it,  to  make  a  mock  at  Hell,  to 
set  God  at  defiance,  to  overlook  Christ  hungering  ?  Talk  not 
of  the  precious  spices  of  India,  Arabia,  and  Persia,  the  moist 
and  the  diy,  the  perfumes  and  unguents,  so  costly  and 
so  useless.  Why,  O  woman,  dost  thou  lavish  perfumes  upon 
a  body  full  of  impurity  within?  why  spend  on  what  is  offen- 
sive, as  if  one  should  waste  perfumes  upon  dirt,  or  distil  balms 
upon  a  brick.  There  is,  if  you  desire  it,  a  precious  ointment 
and  a  fragrance,  with  which  you  might  anoint  your  soul ;  not 
brought  from  Arabia,  or  Ethiopia,  nor  from  Persia,  but  from 
heaven  itself;  purchased  not  by  gold,  but  by  a  virtuous  will, 
and  by  faith  unfeigned.  Buy  this  perfume,  the  odour  of 
which  is  able  to  fill  the  world.  It  was  of  this  the  Apostles 
savoured.  For  we  are  (he  says)  a  sweet  savour,  to  some  of  '2  Cnr. 
death,  to  others  of  life.  And  what  means  this?  That  it  is  as2'15,10 
they  say,  that  the  swine  is  suffocated  by  perfumes  !  But  this 
spiritual  fragrance  scented  not  only  the  bodies  but  the  gar- 
ments of  the  Apostles;  and  Paul's  garments  were  so  impreg- 
nated with  it,  that  they  cast  out  devils.  What  balmy  leaf, 
what  cassia,  what  myrrh  so  sweet  or  so  efficacious  as  this 
perfume?  For  if  it  put  devils  to  flight,  what  could  it  not 
c2 


20  Baptismal  purity.     Foulness  of  sin. 

1  Tim.  effect?  With  this  ointment  let  us  furnish  ourselves.  And  the 
h  U'  grace  of  the  Spirit  will   provide  it  through  almsgiving.     Of 

these  we  shall  savour,  when  we  go  into  the  other  world.  And 
'al.she  as  here,  he1  that  is  perfumed  with  sweet  odours  draws  upon 
&e'  himself  the  notice  of  all,  and  whether  at  the  bath,  or  the 
assembly,  or  any  other  concourse  of  men,  all  follow  him,  and 
observe  him  ;  so,  in  that  world,  when  souls  come  in  that 
are  fragrant  with  this  spiritual  savour,  all  arise  and  make 
room.  And  even  here  devils  and  all  vices  are  afraid  to  ap- 
proach it,  and  cannot  endure  it,  for  it  chokes  them.  Let  us 
then  not  bear  about  us  that  perfume  which  is  a  mark  of  effemi- 
nacy, but  this,  which  is  a  mark  of  manhood,  which  is  truly  ad- 
mirable, which  fills  us  with  a  holy  confidence.  This  is  a 
spice  which  is  not  the  produce  of  the  earth,  but  springs  from 
virtue,  which  withers  not,  but  blooms  for  ever.  This  is  it 
that  renders  those  who  possess  it  honourable.  With  this  we 
are  anointed  at  our  Baptism,  then  we  savour  sweetly  of  it; 
but  it  must  be  by  our  care  afterwards  that  we  retain  the 
savour.  Of  old  the  Priests  were  anointed  with  ointment,  as 
an  emblem  of  the  virtue,  the  fragrance  of  which  a  Priest  should 
diffuse  around  him. 

But  nothing  is    more    offensive  than  the  savour  of  sin, 

Psalm    which  made  the  Psalmist  say,  My  ivounds  stink  and  are  cor- 

38,  5.     rUpf      Yov  sin  is  more  foul  than  putrefaction  itself.     What, 

for  instance,  is  more  offensive  than  fornication  ?   And  if  this  is 

not  perceived  at  the  time  of  its  commission,  yet,  after  it  is 

committed,  its  offensive  nature,  the  impurity  contracted  in  it, 

2  Sav.  and  the  curse2 ,  and  the  abomination  of  it  is  perceived.  So  it  is 
Ben  w*tn  a^  sm*  Before  it  is  committed  it  has  something  of  plea- 
**-y°s     sure,  but  after  its  commission,  the  pleasure  ceases  and  fades 

away,  and  pain  and  shame  succeed.  But  with  righteousness  it  is 
the  reverse.  At  the  beginning  it  is  attended  with  toil,  but  in  the 
end  with  pleasure  and  repose.  But  even  here,  as  in  the  one 
case  the  pleasure  of  sin  is  no  pleasure,  because  of  the  expect- 
ation of  disgrace  and  punishment,  so  in  the  other  the  toil  is 
not  felt  as  toil,  by  reason  of  the  hope  of  reward.  And  what  is 
the  pleasure  of  drunkenness  ?  The  poor  gratification  of 
drinking,  and  hardly  that.  For  when  insensibility  follows, 
and  the  man  sees  nothing  that  is  before  him,  and  is  in  a 
worse  state  than  a  madman,  what  enjoyment  remains?  Nay, 


Pleasures  of  sin  unsatisfying.  21 

one  might  well  say  there  is  no  pleasure  in  fornication  itself.   Hom. 

For  when  passion  has  deprived  the  soul  of  its  judgment,  can !_ 

there  be  any  real  delights  ?  As  well  might  we  say  that  the 
itch  is  a  pleasure  !  I  should  call  that  true  pleasure,  when  the 
soul  is  not  affected  by  passion,  not  agitated  nor  overpowered 
by  the  body.  For  what  pleasure  can  it  be  to  grind  the 
teeth,  to  distort  the  eyes,  to  be  irritated  and  inflamed  beyond 
decency  ?  But  so  far  is  it  from  being  pleasant,  that  men 
hasten  to  escape  from  it,  and  when  it  is  over  are  in  pain. 
But  if  it  were  pleasure,  they  would  wish  not  to  escape  from  it, 
but  to  continue  it.  It  has  therefore  only  the  name  of  plea- 
sure. 

But  not  such  are   the  pleasures  enjoyed  by  us;   they  are 
truly  delightful,  they  do  not  agitate  nor  inflame.     They  leave 
the  soul  free,  and  cheer,  and  expand  it.     Such  was  the  plea- 
sure of  Paul  when  he  said,  In  1kis  I  rejoice,  yea,  and  I  will  Phil. 
rejoice ;   and  again,  Rejoice  in  the  Lord  always.     For  sinful  *jj8' 
pleasure  is  attended  with  shame  and  condemnation ;  it  is  in-  4>  4- 
dulged  in   secret,  and  is  attended  with  infinite   uneasiness. 
But  from  all  these  the  true  pleasure  is  exempt.     This  then 
let  us  pursue,  that  we  may  attain  those  good  things  to  come, 
through  the  grace   and  mercy  of  our  Lord  Jesus  Christ,  to 
Whom  &c. 


HOMILY     III. 


1  Tim.  i.  12,  13,  14. 

And  I  thank  Christ  Jesus  our  Lord,  who  hath  enabled  me, 
for  that  he  counted  me  faithful,  putting  me  into  the 
ministry;  who  was  before  a  blasphemer,  and  a  persecutor, 
and  injurious:  but  I  obtained  mercy,  because  I  did  it 
ignorantly  in  unbelief  And  the  grace  of  our  Lord  was 
exceeding  abundant,  with  faith  and  love  which  is  in  Christ 
Jesus. 

The  advantages  arising  from  humility  are  generally  acknow- 
ledged, and  yet  it  is  a  thing  not  easily  to  be  met  with.  There 
is  affectation  of  humble  talking  enough  and  to  spare,  but 
humbleness  of  mind  is  no  where  to  be  found.  This  quality 
was  so  cultivated  by  the  blessed  Paul,  that  he  is  ever  looking 
out  for  inducements  to  be  humble.  They  who  are  conscious 
to  themselves  of  great  merits  must  struggle  much  with  them- 
selves if  they  would  be  humble.  And  he  too  was  one  likely 
to  be  under  violent  temptations,  his  own  good  conscience 
swelling  him  up  like  a  gathering  humour.  Observe  therefore 
his  method  in  this  place.  '  I  was  intrusted,'  he  had  said, 
'  with  the  glorious  Gospel  of  God,  of  which  they  who  still 
adhere  to  the  law  have  no  right  to  partake ;  for  it  is  now 
opposed  to  the  Gospel,  and  their  difference  is  such,  that 
those  who  are  actuated  by  the  one,  are  as  yet  unworthy  to 
partake  of  the  other;  as  we  should  say,  that  those  who 
require  punishments,  and  chains,  have  no  right  to  be 
admitted  into  the  train  of  philosophers.'     Being  filled  there-. 


St.  Paul  magnifies  Grace,  but  asserts  Free  Will.        23 

fore  with  high  thoughts,  and  having  used  magnificent  ex-  Hom. 

pressions,  he  at  once  depresses  himself,  and  engages  others  - 

also  to  do  the  like.  Having  said  therefore  that  "  the  Gospel 
was  committed  to  his  trust ;"  lest  this  should  seem  to  be 
said  from  pride,  he  checks  himself  at  once,  adding  by  way  of 
correction,  /  thank  Christ  Jesus  our  Lord,  Who  hath  enabled 
me,  for  that  He  counted  me  faithful,  putting  me  into  the 
ministry.  Thus  every  where,  we  see,  he  conceals  his  own 
merit,  and  ascribes  every  thing  to  God,  yet  so  far  only,  as 
not  to  take  away  free  will.  For  the  unbeliever  might  perhaps 
say,  If  every  thing  is  of  God,  and  we  contribute  nothing  of 
ourselves,  while  He  turns  us,  as  if  we  were  mere  wood  and 
stone,  from  wickedness  to  the  love  of  wisdom,  why  then 
did  He  make  Paul  such  as  he  was,  and  not  Judas  ?  To 
remove  this  objection,  mark  the  prudence  of  his  expression, 
Which  was  committed,  he  says,  to  my  trust.  This  was  his 
own  excellence  and  merit,  but  not  wholly  his  own ;  for  he 
says,  /  thank  Christ  Jesus,  Who  enabled  me.  This  is  God's 
part:  then  his  own  again,  Because  He  counted  me  faithful. 
Surely  because  he  would  be  serviceable  of  his  own  part. 

Ver.  13.  Putting  me  into  the  ministry,  who  was  before  a 
blasphemer,  and  a  persecutor,  and  injurious ;  but  I  obtained 
mercy,  because  I  did  it  ignorantly  in  unbelief 

Thus  we  see  him  acknowledge  both  his  own  part  and  that 
of  God,  and  whilst  he  ascribes  the  greater  part  to  the 
providence  of  God,  he  extenuates  his  own,  yet  so  far  only,  as 
we  said  before,  as  was  consistent  with  free  will.  And  what 
is  this,  Who  enabled  me  ?  I  will  tell  you.  He  had  so  heavy 
a  burden  to  sustain,  that  he  needed  much  aid  from  above. 
For  think  what  it  was  to  be  exposed  to  daily  insults,  and 
mockeries,  and  snares,  and  dangers,  scoffs,  and  reproaches, 
and  deaths ;  and  not  to  faint,  or  slip,  or  turn  backward,  but 
though  assaulted  every  day  with  darts  innumerable,  to  bear 
up  manfully,  and  remain  firm  and  imperturbable.  This  was 
the  effect  of  no  human  power,  and  yet  not  of  Divine  influence 
alone,  but  of  his  own  resolution  also.  For  that  Christ  chose 
him  with  a  foreknowledge  of  what  he  would  be,  is  plain  from 
the  testimony  He  bore  to  him  before  the  commencement  of 
his  preaching.  He  is  a  chosen  vessel  unto  me,  to  bear  my  Acts  9, 
name  before  the  Gentiles  and  kings.     For  as  those  who  bear  15" 


24       St.  Paul  trusted  because  faithful.     His  humility. 

1  Tim,  the  royal  standard  in  war1  require  both  strength  and  address, 
l,  13 


that  they  may  not  let  it  fall  into  the  hands  of  the  enemy;  so 
those  who  sustain  the  name  of  Christ,  not  only  in  war  but  in 
peace,  need  a  mighty  strength,  to  preserve  it  uninjured  from 
the  attacks  of  accusers.  Great  indeed  is  the  strength  required 
to  bear  the  name  of  Christ,  and  to  sustain  it  well,  and  bear 
the  Cross.  For  he  who  in  action,  or  word,  or  thought,  does 
any  thing  unworthy  of  Christ,  does  not  sustain  His  name, 
and  has  not  Christ  dwelling  in  him.  For  he  that  sustains 
that  name  bears  it  in  triumph,  not  in  the  concourse  of  men, 
but  through  the  very  heavens,  while  all  angels  stand  in  awe, 
and  attend  upon  him,  and  admire  him. 

/  thank  the  Lord,  who  hath  enabled  me.  Observe  how 
he  thanks  God  even  for  that  which  was  his  own  part.  For 
he  acknowledges  it  as  a  favour  from  Him  that  he  was  a  chosen 
vessel.  For  this,  O  blessed  Paul,  was  thy  own  part.  For 
God  is  no  respecter  of  persons".  But  I  thank  Him  that  he 
thought  me  worthy  of  this  ministry.  For  this  is  a  proof 
that  He  esteemed  me  faithful.  The  steward  in  a  house  is 
not  only  thankful  to  his  master  that  he  is  trusted,  but  con- 
siders it  as  a  sign  that  he  holds  him  more  faithful  than  others : 
so  it  is  here.  Then  observe  how  he  magnifies  the  mercy  and 
lovingkindness  of  God,  in  describing  his  former  life,  who 
was  formerly,  he  says,  a  blasphemer,  and  a  persecutor,  and 
injurious.  And  when  he  speaks  of  the  still  unbelieving 
Jews,  he  rather  extenuates  their  guilt.  For  I  bear  them 
record  that  they  have  a  zeal  for  God,  but  not  according  to 
Rom.  knowledge.  But  of  himself  he  says,  Who  teas  a  blasphemer 
'  '  and  a  persecutor.  Observe  his  lowering  of  himself!  So  free 
was  he  from  self-love,  so  full  of  humility,  that  he  is  not 
satisfied  to  call  himself  a  persecutor  and  a  blasphemer,  but 
he  aggravates  his  guilt,  shewing  that  it  did  not  stop  with 
himself,  that  it  was  not  enough  that  he  was  a  blasphemer, 
but  in  the  madness  of  his  blasphemy  he  persecuted  those 
who  were  willing  to  be  godly0. 

a  One  copy  has,  '  which  is  usually  who,  without  regard  to  a  man's  quali- 

called    Laburum,'   perhaps  a   mistake  ties,  should  arbitrarily  (or  on  external 

for  Labarum,  but  Socrates  has  Labo-  grounds,  such    as   birth,   wealth,  &c.) 

rum.    The  first  standard  known  to  have  prefer   him    to   others  ;    God  therefore 

been  so  called  was  that  of  Constantine,  does  not  do  this.    Rom.  2,  11.    Col.  3, 

which  bore  the  Christian  symbol.  25.  Acts  10,  34. 

!>  He  would  be  a  respecter  of  persons,  '    twtfitTv,  '  to  worship  aright.' 


Jewish  Rulers  sinned  not  in  ignorance  like  St.  Paul.     25 

But  I  obtained  mercy  because  I  did  it  ignorantly  in  tin-  Hom. 
belief.  il1^. 

Why  then   did  other  Jews  not  obtain  mercy  ?    Because 
what   they  did,  they  did  not  ignorantly,  but  wilfully,  well 
knowing  what  they  did.     For  this  we  have  the  testimony  of 
the  Evangelist.      Many  of  the  Jews  believed  on  Him,  but  John  12, 
because  of  the  Pharisees  they  did  not  confess  Him.    For  they42'  43- 
loved  the  praise  of  men  more  titan  the  praise  of  God.     And 
Christ  again  said  to  them,  How  can  ye  believe,  who  receive  jonn  5 
honour  one  of  another?  and  the  parents  of  the  blind  man44- 
said  these  things  for  fear  of  the  Jews,  lest  they  should  be  put  j0hn  9, 
out  of   the   synagogue.       Nay    the   Jews   themselves    said,22. 
Perceive  ye  how  we  avail  nothing?   behold,  the  world  is  gone  j0hnl2, 
after  Him.     Thus  their  love  of  power  was  every  where  in19- 
their  way.     When  they  admitted  that  no  one  can   forgive 
sins  but   God  only,  and  Christ   immediately  did    that  very 
thing'1,  which  they  had  confessed  to  be  a  sign  of  divinity, 
this  could  not  be  a  case  of  ignorance.     But  where  was  Paul 
then?    Perhaps  one  should  say  he  was  sitting  at  the  feet  of 
Gamaliel,  and  took  no  part  with  the  multitude  who  conspired 
against  Jesus:   for  Gamaliel  does  not  appear  to  have  been 
an  ambitious  man.     Then  how  is  it  that  afterwards  Paul  was 
found  joining  with    the    multitude?     He    saw  the   doctrine 
growing,  and  on  the  point  of  prevailing,  and  being  generally 
embraced.     For  in  the  lifetime  of  Christ,  the  disciples  con- 
sorted with  Him,  and  afterwards  with  their  teachers1,  but '  i.  e. 
when  they  were  completely  separated,  Paul  did  not  act  as  the  teea^nS- 
other  Jews  did,  from  the  love  of  power,  but  from  zeal.     Forers« 
what  was  the  motive  of  his  journey  to  Damascus  ?  He  thought 
the  doctrine  pernicious,  and  was  afraid  that  the  preaching  of 
it  would  spread  every  where.     But  with  the  Jews  it  was  no 
concern  for  the  multitude,  but  the  love  ofpower,that  influenced 
their  actions.     Hence  they  say,  TJie  Romans  will  come  and  Johnli, 
take  away  both  our  place  and  nation.    What  fear  was  this  that 
agitated  them, but  that  of  man?     But  it  is  worthy  of  inquiry, 
how  one  so  skilful  in  the  law  as  Paul  could  be  ignorant  ? 
For   it   is   he    who    says,  which    He   had  promised   before  Rom.  4, 
by  His  holy  prophets.     How  is  it  then  that  thou  knowest  not,  ' 
thou  who  art  zealous  of  the  law  of  their  fathers,  who  wert 

«*  i.  e.  proved  that  He  had  done  it,  by  a  direct  appeal  to  God. 


26    Mercy  implies  ill  desert ;   Grace  is  more  than  Mercy. 

1  Tim.  brought  up  at  the  feet  of  Gamaliel?    Yet  they  who  spent 
1' 13'  their  days  on  lakes  and  rivers,  and  the  very  publicans,  have 


embraced  the  Gospel,  whilst  thou  that  studiest  the  law  art 
persecuting  it !     It  is  for  this  he  condemns  himself,  saying, 

l  Cor.  j  am  not;  meet  to  be  called  an  Apostle.  It  is  for  this  he 
confesses  his  ignorance,  which  was  produced  by  unbelief. 
For  this  cause,  he  says,  that  he  obtained  mercy.  What  then 
does  he  mean  when  he  says,  He  counted  me  faithfid  ?  He 
would  give  up  no  right  of  his  Master's :  even  his  own  part  he 
ascribed  to  Him,  and  assumed  nothing  to  himself,  nor  claimed 
for  his  own  the  glory  which  was  due  to  God.     Hence  in 

Acts  14,  another  place  we  find  him  exclaiming,  Sirs,  why  do  ye  these 
things  to  us  ?  tee  also  are  men  of  like  passions  with  you.    So 

l  Cor.  again,  He  counted  me  faithful.  And  again,  /  laboured  more 
'     '  abundantly  than  they  all,  yet  not  I,  but  the  grace  of  God 

Philip,   which  was  with  me.     And  again,  It  is  He  that  worketh  in 

'     '    us  both  to  will  and  to  do.     Thus  in  acknowledging  that  he 

obtained  mercy,   he   owns    that    he    deserved   punishment, 

since  mercy  is  for  such.      And  again  in  another  place  he 

Rom.      says  of  the  Jews,  Blindness  in  part  is  happened  to  Israel. 

n,  25.        yer    24     ^n(j   tne  grace   0j  our   Lord  was   exceeding 

abundant  with  faith  and  love  which  is  in  Christ  Jesus. 

This  is  added,  lest  hearing  that  he  obtained  mercy,  we 
should  understand  by  it  only,  that  being  deserving  of  punish- 
ment, as  a  persecutor  and  blasphemer,  nevertheless  he  was 
not  punished.  But  mercy  was  not  confined  to  this,  that 
punishment  was  not  inflicted ;  many  other  great  favours 
are  implied  by  it.  For  not  only  has  God  released  us  from 
the  impending  punishment,  but  He  has  made  us  righteous  too, 
and  sons,  and  brethren,  and  heirs,  and  joint-heirs.  Therefore 
it  is  he  says,  that  grace  was  exceeding  abundant.  For  the 
gifts  bestowed  were  beyond  mercy,  since  they  are  not  such 
as  would  come  of  mercy  only,  but  of  affection  and  excessive 
love.  Having  thus  enlarged  upon  the  love  of  God  which, 
not  content  with  shewing  mercy  to  a  blasphemer  and  perse- 
cutor, conferred  upon  him  other  blessings  in  abundance,  he 
has  guarded  against  that  error  of  the  unbelievers  which  takes 
away  free  will,  by  adding,  with  faith  and  love  which  is  in 
Christ  Jesus.  Thus  much  only,  he  says,  did  we  contribute. 
We  have  believed  that  He  is  able  to  save  us. 


Love  to  God  through  Christ.     Apathy  of  Men.         27 

Let  us   then    love   God    through    Christ.     What   means  Hom. 
through  Christ'  ?     That  it  is  He,  and  not  the  Law,  who 


has   enabled   us   to   do   this.     Observe  what   blessings   weM*  ' 
owe  to  Christ,  and  what  to  the  Law.      And  he  says  not 
merely  that  grace  has  abounded,  but  abounded  exceedingly, 
in  bringing  at  once  to  the   adoption   those  who    deserved 
infinite  punishment. 

And  observe  again  that  ine  is  used  for  through".  For  not 
only  faith  is  necessary,  but  love.  Since  there  are  many  still 
who  believe  that  Christ  is  God,  who  yet  love  Him  not,  nor 
act  like  those  who  love  Him.  For  how  is  it  when  they 
prefer  every  thing  to  Him,  money,  nativity,  fate,  augury, 
divinations,  omens  ?  When  we  live  in  defiauce  of  Him, 
pray,  where  is  our  love  ?  Has  any  one  a  warm  and  affection- 
ate friend  ?  Let  him  love  Christ  but  equally.  So,  if  no  more, 
let  him  love  Him  who  gave  His  Son  for  us  His  enemies,  who 
had  no  merits  of  our  own.  Merits  did  I  say  ?  who  had  com- 
mitted numberless  sins,  who  had  dared  Him  beyond  all 
daring,  and  without  cause  !  yet  He,  after  numberless  instances 
of  goodness  and  care,  did  not  even  then  cast  us  off.  At  the 
very  time  when  we  did  Him  the  greatest  wrong,  then  did 
He  give  His  Son  for  us.  And  still  we,  after  so  great  benefits, 
after  being  made  His  friends,  and  counted  worthy  through 
Him  of  all  blessings,  have  not  loved  Him  as  our  friend f! 
What  hope  then  can  be  ours  ?  You  shudder  perhaps  at  the 
word,  but  I  would  that  you  shuddered  at  the  fact !  What  ? 
How  shall  it  appear  that  we  do  not  love  God  even  as  our 
friends,  you  say  ?  I  will  endeavour  to  shew  you — and  would 
that  my  words  were  groundless,  and  to  no  purpose  !  but  I  am 
afraid  they  are  borne  out  by  facts.  For  consider:  friends, 
that  are  truly  friends,  will  often  suffer  loss  for  those  they 
love.  But  for  Christ,  no  one  will  suffer  loss,  or  even  be 
content  with  his  present  state.  For  a  friend  we  can  readily 
submit  to  insults,  and  undertake  quarrels ;  but  for  Christ,  no 
one  can  endure  enmity :  and  the  saying  is,  "  Be  loved  for 
nothing — but  be  not  hated  for  nothing." 


i,— hk— see  Hom.  i.  p.  6.  Stat.  XX.  Tr.  p.  325,  and  Herbert's 

See  next  paragraph,  and  Hom.  on     Poems,  No.  LXVIII. 


28  We  treat  not  Christ  even  as  our  Friend. 

l  Tim.  None  of  us  would  fail  to  relieve  a  friend  who  was  hunger- 
— — -  ing,  but  when  Christ  comes  to  us  from  day  to  day,  and  asks 
no  great  matter,  but  only  bread,  we  do  not  even  regard  him, 
yea  though  we  are  nauseously  over  full,  and  swollen  with 
gluttony;  though  our  breath  betrays  the  wine  of  yesterday, 
and  we  live  in  luxury,  and  waste  our  substance  on  harlots  and 
parasites  and  flatterers,  and  even  on  monsters,  ideots,  and 
dwarfs;  for  men  convert  the  natural  defects  of  such  into  matter 
for  amusement.  Again,  friends,  that  are  truly  such,  we  do 
not  envy,  nor  are  mortified  at  their  success,  yet  we  feel  this 
See  on  toward  (the  minister  of)  Christ,  and  our  friendship  for  men 
Hom'  is  seen  *°  be  more  powerful  than  the  fear  of  God,  for  the 
Oxf.Tr.  envious  and  the  insincere  plainly  respect  men  more  than  God. 
'  And  how  is  this?  God  sees  the  heart,  yet  man  does  not  for- 
bear to  practise  deceit  in  His  sight;  yet  if  the  same  man  were 
detected  in  deceit  by  men,  he  thinks  himself  undone,  and 
blushes  for  shame.  And  why  speak  of  this  ?  If  a  friend  be 
in  distress,  we  visit  him,  and  should  fear  to  be  condemned,  if 
we  deferred  it  for  a  little  time.  But  we  do  not  visit  Christ, 
though  He  die  again  and  again  in  prison;  nay,  if  we  have 
friends  among  the  faithful,  we  visit  them,  not  because  they 
(4)  are  Christians,  but  because  they  are  our  friends.  Thus  we 
do  nothing  from  the  fear  or  the  love  of  God,  but  some  things 
from  friendship,  some  from  custom.  When  we  see  a  friend 
depart  on  travel,  we  weep  and  are  troubled,  and  if  we  see  his 
death,  we  bewail  him,  though  we  know  that  we  shall  not  be 
long  separated,  that  he  will  be  restored  to  us  at  the  Resur- 
rection. But  though  Christ  departs  from  us,  or  rather  we 
reject  Him  daily,  we  do  not  grieve,  nor  think  it  strange,  to 
injure,  to  offend,  to  provoke  Him  by  doing  what  is  displeasing 
to  Him;  and  the  fearful  thing  is  not  that  we  do  not  treat  Him 
as  a  friend ;  for  I  will  shew  that  we  even  treat  Him  as  an 
Rom.  8,  enemy.  How,  do  you  ask  ?  because  the  carnal  mind  is 
enmity  against  God,  as  Paul  has  said,  and  this  we  always 
carry  about  us.  And  we  persecute  Christ,  when  He  advances 
towards  us,  and  comes  to  our  very  doors6.  For  wicked 
actions  in  effect  do  this,  and  every  day  we  subject  Him  to 

Z  This  idea  is  beautifully  illustrated  by  the  Ch^istus/clopf  of  Overbeck. 


Envying  of  Christ.     Love  to  enemies  possible.  29 

insults  by  our  covetousness  and  our  rapacity.     And  does  any   Hon. 
one  by  preaching  His  word,  and  benefiting  His  Church,  — _- 
obtain  a  good  reputation?     Then  he  is  the  object  of  envy, 
because  he  does  the  work  of  God.     And  we  think  that  we 
envy  him,  but  our  envy  passes  on  to  Christ.     We  affect  to 
wish  the  benefit  to  come  not  from  others,  but  from  ourselves. 
But  this  cannot  be  for  Christ's  sake,  but  for  our  own:  other- 
wise, it  would  be  a  matter  of  indifference,  whether  the  good 
were  done  by  others  or  ourselves.     If  a  physician  found  him- 
self unable  to  cure  his  son,  who  was  threatened  with  blind- 
ness, would  he  reject  the   aid  of  another,  who  was  able  to 
effect  the  cure?     Far  from  it!    '  Let  my  son  be  restored,'  he 
would  almost  say  to  him, '  whether  it  is  to  be  by  you  or  by  me.' 
And  why  ?     Because  he  would  not  consider  himself,  but  what 
was  beneficial  to  his  son.     So,  were  our  regard  to  Christ,  it 
would  lead  us  to  say,  "  Let  good  be  done,  whether  by  our- 
selves or  by  any  other."  As  Paul  said,  Whether  in  pretence  phiiip. 
or  in   truth,  Christ  is  preached.     In  the  same  spirit  Moses  l> 1S- 
answered,  when  some   would  have  excited  his   displeasure 
against  Eldad  and  Modad,  because  they  prophesied,  Enviest  Numb. 
thou  for  my  sake?    Would  God  that  all  the  Lord's  people     '  2>  " 
were  prophets!     These  jealous  feelings  proceed  from  vain- 
glory; and  are  they  not  those  of  opponents  and  enemies?  Doth 
any  one  speak  ill  of  you  ?   Love  him !    It  is  impossible,  you 
say.    Nay,  if  you  will,  it  is  quite  possible.     For  if  you  love 
him  only  who  speaks  well  of  you,  what  thanks  have  you  ? 
It  is  not  for  the  Lord's  sake,  but  for  the  sake  of  the  man's 
kind  speech  that  you  do  it.     Has  any  one  injured  you  ?  Do 
him   good!    for  in  benefiting  him  who   has  benefited  you, 
there  is  little  merit.     Have  you  been  deeply  wronged  and 
suffered  loss?    Make  a  point  of  requiting  it  with  the  contrary. 
Yes,  I  entreat  you.    Let  this  be  the  way  we  do  our  own  part. 
Let  us  cease  from  hating  and  injuring  our  enemies.    He  com- 
mands us  to  love  our  enemies  :  but  we  persecute  Him  while  ]y[att> 
He  loves  us.     God  forbid !  we  all  say  in  words,  but  not  so  5>  44- 
in  deeds.     So  darkened  are  our  minds  by  sin,  that  we  tolerate 
in  our  actions  what  in   words  we  think  intolerable.     Let  us 
desist  then  from  things  that  are  injurious  and  ruinous  to  our 
salvation,  that  we  may  obtain  those  blessings  which  as  His 


30  Christ  brings  His  friends  to  Glory. 

1  Tim.  friends  we  may  obtain.     For  Christ  says,  I  will  that  where  I 
^14-  am,  there  My  disciples  may  he  also,  that  they  may  behold 
jJ7oh24.  My  glory,  which  may  we  all  attain,  through  the  grace  and 
love  of  Jesus  Christ. 


HOMILY    IV. 


1  Tim.  i.  15,  16. 

T/iis  is  a  faithful  saying,  and  worthy  of  all  acceptation, 
that  Christ  Jesus  came  into  the  world  to  save  sinners; 
of  whom  I  am  chief  Howbeit  for  this  cause  I  obtained 
mercy,  that  in  me  first  Jesus  Christ  might  shew  forth  all 
longsuffering,for  a  pattern  to  them  which  should  hereafter 
believe  on  Him  to  life  everlasting. 

The  favours  of  God  so  far  exceed  human  hope  and 
expectation,  that  often  they  are  not  believed.  For  God  has 
bestowed  upon  us  such  things  as  the  mind  of  man  never  looked 
for,  never  thought  of.  It  is  for  this  reason  that  the  Apostles 
spend  much  discourse  in  securing  a  belief  of  the  gifts  that 
are  granted  us  of  God.  For  as  men,  upon  receiving  some 
great  good,  ask  themselves  if  it  is  not  a  dream,  as  not  be- 
lieving it ;  so  it  is  with  respect  to  the  gifts  of  God.  What 
then  was  it  that  was  thought  incredible  ?  That  those  who 
were  enemies,  and  sinners,  neither  justified  by  the  law,  nor 
by  works,  should  immediately  through  faith  alone  be  ad- 
vanced to  the  highest  favour.  Upon  this  head  accordingly 
Paul  has  discoursed  at  length  in  his  Epistle  to  the  Romans, 
and  here  again  at  length.  This  is  a  faithful  saying,  he  says, 
and  worthy  of  all  acceptation,  that  Christ  Jesus  came  into 
the  world  to  save  sinners. 

As  the  Jews  were  chiefly  attracted  by  this,  he  persuades 
them  not8  to  give  heed  to  the  law,  since  they  could  not  attain 

a  Sav.  omits  '  not;'  so  the  sense  will  would  prove  that  men  could  not  be 
be,  that  a  due  consideration  of  the  Law     saved  by  it. 


32  Justice  and  Mercy  meet  only  in  the  Gospel. 

l  Tim.  salvation  by  it  without  faith.  Against  this  he  contends;  for 
1'18,  it  seemed  to  them  incredible,  that  a  man  who  had  mis-spent 
all  his  former  life  in  vain  and  wicked  actions,  should  after- 
wards be  saved  by  his  faith  alone.  On  this  account  he  says, 
It  is  a  saying  to  be  believed.  But  some  not  only  disbelieved, 
but  even  objected,  as  the  Greeks  do  now.  Let  us  then  do 
evil,  that  good  may  come.  This  was  the  consequence  they 
Rom.  3,  drew  in  derision  of  our  faith,  from  his  words,  Where  sin 
g"  2^d  abounded,  grace  did  much  more  abound.  So  when  we  dis- 
course to  them  of  Hell,  they  say,  How  can  this  be  worthy 
of  God  ?  When  man  has  found  his  servant  offending,  he  for- 
gives it,  and  thinks  him  worthy  of  pardon;  and  does  God 
punish  eternally  ?  And  when  we  speak  of  the  Laver,  and  of 
the  remission  of  sins  through  it,  this  too  they  say  is  unworthy 
of  God,  that  he  who  has  committed  offences  without  number 
should  have  his  sins  remitted.  What  perverseness  of  mind  is 
this,  what  a  spirit  of  contention  does  it  manifest !  Surely  if 
forgiveness  is  an  evil,  punishment  is  a  good  ;  but  if  punish- 
ment is  an  evil,  remission  of  it  is  a  good.  I  speak  according 
to  their  notions,  for  according  to  ours,  both  are  good.  This 
I  shall  shew  at  another  time,  for  the  present  would  not  suffice 
for  a  matter  so  deep,  and  which  requires  to  be  elaborately 
argued.  I  must  lay  it  before  your  Charity  at  a  fitting  season. 
At  present  let  us  proceed  with  our  proposed  subject.  This 
is  afaithfid  saying,  he  says.    But  why  is  it  to  be  believed  ? 

This  appears  both  from  what  precedes  and  from  what 
follows.  Observe  how  he  prepares  usb  for  this  assertion, 
and  how  he  then  dwells  upon  it.  For  he  hath  previously 
declared  that  He  shewed  mercy  to  me  a  blasphemer  and  a 
persecutor ;  this  was  in  the  way  of  preparation.  And  not  only 
did  He  shew  mercy,  but  He  accounted  me  faithful.  So  far 
should  we  be,  he  means,  from  disbelieving  that  He  shewred 
mercy.  For  no  one,  who  should  see  a  prisoner  admitted  into 
a  palace,  could  doubt  whether  he  obtained  mercy.  And  this 
was  visibly  the  situation  of  Paul,  for  he  makes  himself  the 
example.  Nor  is  he  ashamed  to  call  himself  a  sinner,  but 
rather  delights  in  it,  as  he  thus  can  best  demonstrate  the 
miracle  of  God's  regard  for  him,  and  that  He  had  thought 
him  worthy  of  such  extraordinary  kindness. 

b  Or,  '  gives  proof  beforehand.' 


St.  Paul  a  sinner,  though  righteous  in  the  Law.        33 

But  how  is  it,  that  he  here  calls  himself  a  sinner,  nay,  the   Hom. 
chief  of  sinners,  whereas  he   elsewhere  asserts   that  he  was  . 

touching  the  righteousness  which  is  in  the  law  blameless  ?  Phil.  3, 
Because  with  respect  to  the  righteousness  which  God  has 
wrought,  the  justification  which  is  really  sought,  even  those 
who  are  righteous0  in  the  law  are  sinners,  for  all  have  Rom.  3, 
sinned,  and  come  short  of  the  glory  of  God.  Therefore  he  ' 
does  not  say  righteousness  simply,  but  the  righteousness 
which  is  in  the  law.  As  a  man  that  has  acquired  wealth, 
with  respect  to  himself  appears  rich,  but  upon  a  comparison 
with  the  treasures  of  kings  is  very  poor  and  the  chief  of  the 
poor;  so  it  is  in  this  case.  Compared  with  Angels,  even 
righteous  men  are  sinners;  and  if  Paul,  who  wrought  the 
righteousness  that  is  in  the  law,  was  the  chief  of  sinners, 
what  other  man  can  be  called  righteous  ?  For  he  says  not 
this  to  condemn  his  own  life  as  impure,  let  not  this  be  imagined; 
but  comparing  his  own  legal  righteousness  with  the  righte- 
ousness of  God,  he  shews  it  to  be  nothing  worth,  and  not 
only  so,  but  he  proves  those  who  possess  it  to  be  sinners. 

Ver.  16.  Howbeitfor  this  cause  I  obtained  mercy,  that  in 
me  first  Jesus  Christ  might  shew  forth  all  long  suffering,  for 
a  pattern  to  them  which  should  hereafter  believe  on  Him 
to  life  everlasting. 

See  how  he  further  humbles  and  depreciates  himself,  by  (2) 
naming  a  fresh  and  less  creditable  reason.  For  that  he  ob- 
tained mercy  on  account  of  his  ignorance,  does  not  so  much 
imply  that  he  who  obtained  mercy  was  a  sinner,  or  under 
deep  condemnation;  but  to  say  that  he  obtained  mercy  in 
order  that  no  sinner  hereafter  might  despair  of  finding  mercy, 
but  that  each  might  feel  sure  of  obtaining  the  like  favour, 
this  is  an  excess  of  humiliation,  such  that  even  in  calling 
himself  the  chief  of  sinners,  a  blasphemer  and  a  persecutor, 
and  one  not  meet  to  be  called  an  Apostle,  he  had  said 
nothing  like  it.  This  will  appear  by  an  example.  Suppose 
a  populous  city,  all  whose  inhabitants  were  wicked,  some 
more  so,  and  some  less,  but  all  deserving  of  condemnation; 
and  let  one  among  that  multitude  be  more  deserving  of  punish- 
ment than  all  the  rest,  and  guilty  of  every  kind  of  wickedness. 
If  it  were  declared  that  the  king  was  willing  to  pardon  all,  it 

c  The  word  '  righteous'  seems  to  be  understood  in  '  righteousness,'just  before. 
D 


34       St.  Paul's  humility  in  representing  his  own  case. 

l  Tim.  would  not  be  so  readily  believed,  as  if  they  were  to  see  this 
— — -  most  wicked  wretch  actually  pardoned.  There  could  then 
be  no  longer  any  doubt.  This  is  what  Paul  says,  that  God, 
willing  to  give  men  full  assurance  that  He  pardons  all  their 
transgressions,  chose,  as  the  object  of  His  mercy,  him  who  was 
more  a  sinner  than  any ;  for  when  I  obtained  mercy,  he 
argues,  there  could  be  no  doubt  of  others:  as  familiarly 
speaking  we  might  say,  '  If  God  pardons  such  an  one,  He 
will  never  punish  any  body;'  and  thus  he  shews  that  he 
himself,  though  unworthy  of  pardon,  for  the  sake  of  others' 
salvation  first  obtained  that  pardon.  Therefore,  he  says, 
since  I  am  saved,  let  no  one  doubt  of  salvation.  And  observe 
the  humility  of  this  blessed  man ;  he  says  not,  that  in  me  He 
might  shew  forth  His  longsuffering,  but  all  longsuffering ; 
as  if  he  had  said,  greater  longsuffering  He  could  not  shew 
in  any  case  than  in  mine,  nor  find  a  sinner  that  so  required 
all  His  pardon,  all  His  longsuffering ;  not  a  part  only,  like 
those  who  are  only  partially  sinners,  but  all  His  longsuffer- 
ing. 

For  a  pattern  to  those  who  should  hereafter  believe.  This 
is  said  for  comfort,  for  encouragement11.  But  because  he  had 
spoken  highly  of  the  Son,  and  of  the  great  love  which  He 
hath  manifested,  lest  he  should  be  thought  to  exclude  the 
Father  from  this,  he  ascribes  the  glory  to  Him  also. 

Ver.  17.  Now  unto  the  King  eternal,  immortal,  invisible, 
the  only  wise  God,  be  honour  and  glory  for  ever  and  ever. 
Amen. 

For  these  things,  then,  we  glorify  not  the  Son  only,  but 
the  Father.  Here  let  us  argue  with  the  heretics.  Speaking 
of  the  Father,  he  says,  To  the  only  God.  Is  the  Son  then  not 
1  lit.  in-  God  ?  The  only  immortal1.  Is  the  Son  then  not  immortal  ? 
ible.  Or  does  He  not  possess  that  Himself,  which  hereafter  He 
will  give  to  us  ?  Yes,  they  say,  He  is  God  and  immortal,  but 
not  such  as  the  Father.  What  then  ?  is  He  of  inferior  essence, 
and  therefore  of  inferior  immortality?  What  then  is  a  greater 
and  a  less  immortality?  For  immortality  is  nothing  else  than 
the  not  being  subject  to  destruction.  For  there  is  a  greater 
and  a  less  glory ;  but  immortality  does  not  admit  of  being 
greater  or  less :  as  neither  is  there  a  greater  and  a  less  health. 

A  tr^or^ovnv  al.  tviar^ni, '  bringing  about  conversion.' 


Heretical  inference  from  Doxology  disproved.  85 

For  a  thing  must   either  be  destructible,   or  altogether  in-   Hom. 
destructible.     Are    we    men    then    immortal    even    as    He  ? — 


God  forbid  !  Surely  not !  Why?  because  He  has  it  by  nature, 
but  we  adventitiously.  Why  then  do  you  make  the  differ- 
ence ?  Because  the  Father,  he  says,  is  made  such  as  He  is 
by  no  other :  but  the  Son  is  what  He  is,  from  the  Father. 
This  we  also  confess,  not  denying  that  the  Son  is  generated 
from  the  Father  incorruptibly0.  And  we  glorify  the  Father, 
he  means,  for  having  generated  the  Son,  such  as  He  is.  Thus 
you  see  the  Father  is  most  glorified,  when  the  Son  hath  done 
great  things.  For  the  glory  of  the  Son  is  referred  again  to 
Him.  And  since  He  generated  Him  omnipotent  and  such 
as  He  is  in  Himself,  it  is  not f  more  the  glory  of  the  Son 
than  of  the  Father,  that  He  is  self-sufficient,  and  self-main- 
tained, and  free  from  infirmity.  It  has  been  said  of  the  Son, 
By  whom  He  made  the  worlds.  Now  there  is  a  distinction  Heb.  l, 
observed  among  us  between  creation  and  workmanship g. 2< 
For  one  works  and  toils  and  executes,  another  rules;  and 
why  ?  because  he  that  executes  is  the  inferior.  But  it  is  not 
so  there ;  nor  is  the  sovereignty  with  One,  the  workman- 
ship with  the  Other.  For  when  we  hear,  By  whom  He 
made  the  ivorldsb,  we  do  not  exclude  the  Father  from  creation. 
Nor  when  we  say,  To  the  King  immortal  \  do  we  deny  domi- 
nion to  the  Son.  For  these  are  common  to  the  One  and  the 
Other,  and  each  belongs  to  Both.  The  Father  created,  in 
that  He  begat  the  creating  Son;  the  Son  rules,  as  being  Lord 
of  all  things  created.  For  He  does  not  work  for  hire,  nor  in 
obedience  to  others,  as  workmen  do  among  us,  but  from  His  own 
goodness  and  love  for  mankind.  But  has  the  Son k  ever  been 
seen  ?  No  one  can  affirm  this.  What  means  then,  To  the  King 
immortal,  invisible,  the  only  wise1  God?  Or  when  it  is  said, 
TJiere  is  no  other  name  whereby  we  must  be  saved :  and  Acts  4, 
again,  Tliere  is  salvation  in  no  other? 

e  al.  '  out  of  time.'  which  we  have  no  word  but  '  worlds' 

•  It  is  necessary  here  to  insert  a  nega-  taken  in  an  extended  sense), 
tive,  or  to  read  oSkcuv  for  avzouv.  k  i.  e.  in  His  Divine  Nature. 

%   xt'ktis.    Hales    conjectures   xrtitns,  I    B.   omits    ivise    throughout,    and 

possession.     But  this  may  be  doubted,  then  only  applies  to  the  words  before, 

as  x,r'i%uv  means  '  to  found,'  as  a  king  and  the  argument  here  is  complete  ;  viz. 

founds   a  city.     The  workmen   build,  that  there  is  One  God,  of  whom  all  this 

but  do  not  found.  is    said,   that    is,    the    Ever    Blessed 

h  or  <  the  ages.'  Heb.  1,  2.  Trinity.     Some  good  MSS.  favour  this 

1    or  'King  of   Ages.'   (m'wr,  for  reading  in  the  text. 

D  2 


36         How  to  glorify  God  in  our  body  and  our  spirit. 

l  Tim.  To  Him  be  honour  and  glory  for  ever.  Amen. 
— — -  Now  honour  and  glory  are  not  mere  words ;  and  since  He 
has  honoured  us  not  by  words  only,  but  by  what  He  has  done 
for  us,  so  let  us  honour  Him  by  works  and  deeds.  Yet  this 
honour  touches  us,  while  that  reaches  not  Him,  for  He  needs 
not  the  honour  that  comes  from  us,  we  do  need  that  which  is 
from  Him. 
(3)  In  honouring  Him,  therefore,  we  do  honour  to  ourselves. 
He  who  opens  his  eyes  to  gaze  on  the  light  of  the  sun,  receives 
delight  himself,  as  he  admires  the  beauty  of  the  star,  but  does 
no  favour  to  that  luminary,  nor  increases  its  splendour,for  it  con- 
tinues what  it  was ;  much  more  is  this  true  with  respect  to  God. 
He  who  admires  and  honours  God  does  so  to  his  own  salva- 
tion, and  highest  benefit;  and  how  ?  Because  he  follows  after 
l  Sam.  virtue,  and  is  honoured  by  Him.  For  them  that  honour  Me, 
4'  30"  He  says,  /  will  honour.  How  then  is  He  honoured,  if  He 
enjoys  no  advantage  from  our  honour?  Just  as  He  is  said  to 
hunger  and  thirst.  For  He  assumes  every  thing  that  is 
ours,  that  He  may  in  any  wise  attract  us  to  Him.  He  is 
said  to  receive  honours,  and  even  insults,  that  we  may 
be  afraid.  But  with  all  this  we  are  not  attracted  towards 
Him! 
Moral.  Let  us  then  glorify  God,  and  bear  Godra  both  in  our  body 
q  20?  and  *n  our  spirit.  And  how  is  one  to  glorify  Him  in  the 
body  ?  saith  one,  and  how  in  the  spirit?  The  soul  is  here  called 
the  spirit  to  distinguish  it  from  the  body.  But  how  may  we 
glorify  Him  in  the  body  and  in  the  spirit  ?  He  glorifies  Him 
in  the  body,  who  does  not  commit  adultery  or  fornication, 
who  avoids  gluttony  and  drunkenness,  who  does  not  affect 
a  shewy  exterior,  who  makes  such  provision  for  himself  as 
is  sufficient  for  health  only :  and  so  the  woman,  who  does  not 
perfume  nor  paint  her  person,  but  is  satisfied  to  be  such  as 
God  made  her,  and  adds  no  device  of  her  own.  For  why 
dost  thou  add  thy  own  embellishments  to  the  work  which 
God  made?  Is  not  His  workmanship  sufficient  for  thee?  or 
dost  thou  endeavour  to  add  grace  to  it,  as  if  forsooth  thou  wert 


m  a^aipiv.   St.  Chrys.  is  almost  the  portate  Deum  in  eorpore  vestro.'  On  the 

only  Greek  authority  for  the  reading  of  passage  his  reading  so  seems  not  quite 

the  Vulgate,  well  known  as  the  Capi-  decided.     See  Seholz,  and  Horn,  xviii. 

tulum  of  the  9th  hour,  '  glorificate  et  on  1  Cor.  vi.  20.  Tr.  p.  237. 


Paint  condemned.  Danger  and  right  use  of  Beauty.    37 

the  better  artist"?  It  is  not  for  thyself,  but  to  attract  crowds   Hom. 
of  lovers,  that  thou  thus  adornest  thy  person,  and  insultest  thy 


Creator.  And  do  not  say,  '  What  can  I  do  ?  It  is  no  wish  of 
my  own,  but  I  must  do  it  for  my  husband.  I  cannot  win 
his  love  except  I  consent  to  this  ?'  God  made  thee  beautiful, 
that  He  might  be  admired  even  in  thy  beauty,  and  not  that 
He  might  be  insulted.  Do  not  therefore  make  Him  so  ill  a 
return,  but  requite  Him  with  modesty  and  chastity.  God 
made  thee  beautiful,  that  He  might  increase  the  trials  of  thy 
modesty.  For  it  is  much  harder  for  one  that  is  lovely  to  be 
modest,  than  for  one  who  has  no  such  attractions,  for  which 
to  be  courted.  Why  does  the  Scripture  tell  us,  that  Joseph  Gen.  39, 
was  a  goodly  person,  and  well  favoured,  but  that  we  might 
the  more  admire  his  modesty  coupled  with  beauty  ?  Has 
God  made  thee  beautiful  ?  Why  dost  thou  make  thyself 
otherwise?  For  as  though  one  should  overlay  a  golden 
statue  with  a  daubing  of  mire,  so  is  it  with  those  women 
that  use  paints.  Thou  besmearest  thyself  with  red  and 
white  earth !  But  the  homely,  you  say,  may  fairly  have 
recourse  to  this.  And  why  ?  To  hide  their  ugliness  ? 
It  is  a  vain  attempt.  For  when  was  the  natural  appear- 
ance improved  upon  by  that  which  is  studied  and  artifi- 
cial? And  why  shouldest  thou  be  troubled  at  thy  want 
of  beauty,  since  it  is  no  reproach  ?  For  hear  the  saying  of 
the  Wise  Man,  Commend  not  a  man  for  his  beauty,  neither  Ecclus. 
abhor  a  man  for  his  outward  appearance.  Let  God  be11'2, 
rather  admired,  the  best  Artificer,  and  not  man,  who  has  no 
merit  in  being  made  such  as  he  is.  What  are  the  advantages, 
tell  me,  of  beauty  ?  None.  It  exposes  its  possessor  to  greater 
trials,  mishaps,  perils,  and  suspicions.  She  that  wants  it 
escapes  suspicion ;  she  that  possesses  it,  except  she  practise 
a  great  and  extraordinary  reserve,  incurs  an  evil  report, 
and  what  is  worse  than  all,  the  suspicion  of  her  husband, 
who  takes  less  pleasure  in  beholding  her  beauty,  than  he 
suffers  pain  from  jealousy.  And  her  beauty  fades  in  his 
sight  from  familiarity,  whilst  she  suffers  in  her  character 
from  the  imputation  of  weakness,  dissipation,  and  wanton- 
ness, and    her   very  soul°  becomes   degraded   and  full   of 

n  God   never  made   his  work  for  man         «   Stopping    the    passage    thus,  the 
to  mend.  Dryden.     present  reading  may  stand. 


38         Health  and  utility  of  members  is  above  beauty. 

l  Tim.  haughtiness.      To   these   evils  personal   beauty  is  exposed. 

l> l7'  But  she  who  has  not  this  attraction,  escapes  unmolested. 
The  dogs  do  not  assail  her;  she  is  like  a  lamb,  reposing 
in  a  secure  pasture,  where  no  wolf  intrudes  to  harass  her, 
because  the  shepherd  is  at  hand  to  protect  her. 

The  real  superiority p  is,  not  that  one  is  fair,  and  the  other 
homely,  but  it  is  a  superiority  that  one,  even  if  she  is  not 
fair,  is  unchaste,  and  the  other  is  not  wicked.  Tell  me  wherein 
is  the  perfection  of  eyes  ?  Is  it  in  their  being  soft,  and 
rolling,  and  round,  and  dark,  or  in  their  clearness  and  quick- 
sightedness.  Is  it  the  perfection  of  a  lamp  to  be  elegantly 
formed,  and  finely  turned,  or  to  shine  brightly,  and  to 
enlighten  the  whole  house  ?  We  cannot  say  it  is  not  this, 
for  the  other  is  indifferent,  and  this  the  real  object.  Ac- 
cordingly we  often  say  to  the  maid  whose  charge  it  is,  *  You 
have  made  a  bad  lamp  of  it.'  So  entirely  is  it  the  use  of  a 
lamp  to  give  light.  So  it  matters  not  what  is  the  appearance 
of  the  eye,  whilst  it  performs  its  office  with  full  efficiency. 
We  call  the  eye  bad,  which  is  dim  or  disordered,  and  which, 
when  open,  does  not  see.  For  that  is  bad,  which  does  not 
perform  its  proper  office — and  this  is  the  fault  of  eyes.  And 
for  a  nose,  tell  me,  when  is  it  a  good  one  ?  When  it  is  straight, 
and  polished  on  either  side,  and  finely  proportioned  ?  or 
when  it  is  quick  to  receive  odours,  and  transmit  them  to  the 
brain?     Any  one  can  answer  this! 

Come  now,  let  us  illustrate  this  by  an  example — as  of 
gripers,  I  mean  the  instruments  so  called ;  we  say  those  are 
well-made,  which  are  able  to  take  up  and  hold  things,  not 
those  which  are  only  handsomely  and  elegantly  shaped.  So 
those  are  good  teeth  which  are  fit  for  the  service  of  dividing 
and  chewing  our  food,  not  those  which  are  beautifully  set. 
And  applying  the  same  reasoning  to  other  parts  of  the  body, 
we  shall  call  those  members  beautiful,  which  are  sound,  and 
perform  their  proper  functions  aright.  So  we  think  any 
instrument,  or  plant,  or  animal  good,  not  because  of  its  form 
or  colour,  but  because  it  answers  its  purpose.     And  he  is 

1  xecxi;   thought  a  good1  servant,  who  is  useful   and  ready  for  our 

P  w\itm%ct  seems  here  to  be  used  for    best  sense.     Otherwise,  it  must  stand 
'  superiority,'  if  the  reading  of  B.  {not    for  '  excess.' 
wicked;  is  correct;  and  this  makes  the 


Modesty  really  most  engaging.  39 

service,  not  one  who   is  comely  but  dissolute.     I  trust  ye  Hom. 
now  understand  how  it  is  in  your  power  to  be  beautiful. 


And  since  the  greatest  and  most  important  benefits  are 
equally  enjoyed  by  all,  we  are  under  no  disadvantage. 
Whether  we  are  beautiful  or  not,  we  alike  behold  this  uni- 
verse, the  sun,  the  moon,  and  the  stars ;  we  breathe  the  same 
air,  we  partake  alike  of  water,  and  the  fruits  of  the  earth. 
And  if  we  may  say  what  will  sound  strange,  the  homely  are 
more  healthy  than  the  beautiful.  For  these,  to  preserve  their 
beauty,  engage  in  no  labour,  but  give  themselves  up  to 
indolence  and  delicate  living,  by  which  their  bodily  energies 
are  impaired  ;  whilst  the  others,  having  no  such  care,  spend 
all  their  attention  simply  and  entirely  on  active  pursuits. 

Let  us  then  glorify  God,  and  take  and  bear  Him  in  our  l  Cor. 
body.     Let  us  not  affect  a  beautiful  appearance;    that  care6'20' 
is  vain  and  unprofitable.     Let  us  not  teach  our  husbands  to 
admire  the  mere  outward  form  ;  for  if  such  be  thy  adornment, 
his  very  habit  of  viewing  thy  face  will  make  him  easy  to  be 
captivated  by  a  harlot.     But  if  thou  teachest  him  to  love 
good  manners,  and  modesty,  he  will  not  be  ready  to  wander, 
for  he  will  see  no   attractions  in  a  harlot,  in  whom  those 
qualities  are  not  found,  but  the  reverse.     Neither  teach  him 
to  be  captivated  by  laughter,  nor  by  a  loose  dress,  lest  thou 
prepare  a  poison  against  thyself.     Accustom  him  to  delight 
in  modesty,  and  this  thou  wilt  do,  if  thy  attire  be  modest. 
But  if  thou  hast  a  flaunting  air,  an  unsteady  manner,  how 
canst  thou  address1  him  in  a  serious  strain?   and  who  will1Ben- 
not  hold  thee  in  contempt  and  derision  ?  ^yZr" 

But  how  is  it  possible  to  glorify  God  in  our  spirit q  ?     By  Sav- 
practising  virtue,  by  adorning  the  soul.     For  such  embellish- 
ment is  not  forbidden.     Thus  we  glorify  God,  when  we  are 
good  in  every  respect,  and  we  shall  be  glorified  by  Him  in 
a  much  higher  degree  in  that  great  day.     For  /  reckon  that  Rom. 
the  sufferings  of  this  present  time  are  not  worthy  to  be  com-     ' 
pared  with  the  glory  that  shall  be  revealed  in  us.     Of  which 
that  we  may  all  be  partakers,  God  grant,  by  the  grace  and 
lovingkindness  of  our  Lord  Jesus  Christ. 

<1  Ben.  '  to  bear  God  in  our  body.'  has  been  already  discussed.  See  the 
But  this  seems  rather  the  subject  that    beginning  of  the  Moral. 


HOMILY 


I  Tim.  i.  18,  19. 

This  charge  I  commit  unto  thee,  son  Timothy,  according  to 
the  prophecies  which  went  before  on  thee,  that  thou  by  them 
mightest  war  a  good  warfare  ;  holding  faith,  and  a  good 
conscience  ;  which  some  having  put  away  concerning  faith 
have  made  shipwreck. 

(1)  The  office  of  a  Teacher  and  that  of  a  Priest  is  of  great 
dignity,  and  to  bring  forward  one  that  is  worthy  requires  a 
divine  election.  So  it  was  of  old,  and  so  it  is  now,  when 
we  make  a  choice  without  human  passion,  not  looking  to  any 
temporal  consideration,  swayed  neither  by  friendship,  nor 
enmity.  For  though  we  be  not  partakers  of  so  great  a  mea- 
sure of  the  Spirit  as  they,  yet  a  good  purpose  is  sufficient  to 
draw  unto  us  the  election  of  God.  For  the  Apostles,  when 
they  elected  Matthias,  had  not  yet  received  the  Holy  Ghost, 
but  having  committed  the  matter  to  prayer,  they  chose  him 
into  the  number  of  the  Apostles.  For  they  looked  not  to 
human  friendships.  And  so  now  too  it  ought  to  be  with  us. 
But  we  have  advanced  to  the  extreme  of  negligence ;  and 
even  what  is  clearly  evident,  we  let  pass.  Now  when  we 
overlook  what  is  manifest,  how  will  God  reveal  to  us  what  is 
Luke  unseen?  as  it  is  said,  If  ye  have  not  been  faithful  in  that 
which  is  little,  who  will  commit  to  you  that  which  is  great 
and  true?  But  then,  when  nothing  human  was  done,  the 
appointment  of  Priests  too  was  by  prophecy.  What  is  by 
prophecy  ?  By  the  Holy  Spirit.  For  prophecy  is  not  only 
the  telling  of  things  future,  but  also  of  the  present.     It  was 


16,  11. 


Timothy  how  appointed.     Good  and  bad  Wat  fare.     41 

by  prophecy  that  Saul   was  discovered  hidden   among  the   Hom. 
stuff.     For  God   reveals  things  to  the  righteous.     So  it  was  — ^— 
said  by  prophecy,   Separate  me  Barnabas  and  Saul.     In  10, 22. 
this  way  Timothy   also   was  chosen,  concerning  whom   he^cts,3> 
speaks  of  prophecies  in  the  plural ;  that,  perhaps,  upon  which ' '  tufffa. 
he  took  and   circumcised  him,  and  when  he  ordained  him, 
as  he  himself  says  in  his  Epistle  to  him,  Neglect  not  the  gift  1  Tim. 
that  is  in  thee.     Therefore   to  elevate  him,  and  prepare  him   ' 
to  be  sober  and  watchful,  he  reminds  him  by  whom  he  was 
chosen  and  ordained,  as  if  he   had  said,  '  God  hath  chosen 
thee.     He  gave  thee  thy  commission,  thou  wast  not  made  by 
human  vote.     Do  not  therefore  abuse  or  bring  into  disgrace 
the  appointment  of  God.'     When  again  he  speaks  of  a  charge, 
which  implies  something  burdensome  %  he  adds,  This  charge 
I  commit  to  thee,  son  Timothy.     He  charges  him  as  his  son, 
his  own  son,  not  so  much  with  arbitrary  or  despotic  authority 
as  like  a  father,  he  says,  my  son  Timothy.     The  committing, 
however,  implies  that  it  is  to  be  diligently  kept,  and  that  it  is 
not  our  own.     For  we  did  not  obtain  it  for  ourselves,  but  God 
conferred  it  upon  us ;  and  not  it  only,  but  also  faith  and  a 
good  conscience.     What  He  hath  given  us  then,  let  us  keep. 
For  if  He  had  not  come,  the  faith  had  not  been  to  be  found, 
nor  that  pure  life  which  we  learn  by  education.     As  if  he 
had  said,  '  It  is  not  I  that  charge  thee,  but  He  who   chose 
thee,'  and  this  is  meant  by  the  prophecies  that  went  before 
on  thee.     Listen  to  them,  obey  them. 

And  say,  what  chargest  thou  ?  That  by  them  thou  should- 
est  war  a  good  warfare.  They  chose  thee,  that  then  for 
which  they  chose  thee  do  thou,  war  a  good  warfare.  He 
named  a  good  warfare,  since  there  is  a  bad  warfare,  of  which 
he  says,  As  ye  have  yielded  your  members  instruments'0  Rom.  6, 
to  uncleanness  and  to  iniquity.  Those  men  serve  under  a  ' 
tyrant,  but  thou  servest  under  a  King.  And  why  calls  he  it  a 
warfare  ?  To  shew  how  mighty  a  contest  is  to  be  maintained 
by  all,  but  especially  by  a  Teacher ;  that  we  require  strong 
arms,  and  sobriety,  and  awakenedness,and  continual  vigilance  : 
that  we  must  prepare  ourselves  for  blood  and  conflicts,  must 
be  in  battle   array,  and  have  nothing  relaxed.      That  thou 

a  Or  '  galling;'  the  word  charge  ia  in         b  The  word  used,  Rom.  6. 13,  which 
the  sense  of  injunction.'  may  mean  arms,  (oVx«.) 


27. 


42  A  bad  Conscience  leads  to  Unbelief. 

l  Tim.  shouldest  war  in  them,  he  says.     For  as  in  an  army  all  do 

— — -  not  serve  in  the  same  capacity,  but  in  their  different  stations  ; 

so  also  in  the  Church  one  has  the  office  of  a  Teacher,  another 

that  of  a  disciple,  another  that  of  a  private  man.     But  thou 

art  in  this.     And,  because  this  is  not  sufficient,  he  adds, 

Ver.  19.  Holding  faith,  and  a  good  conscience. 

For  he  that  would  be  a  Teacher  must  first  teach  himself. 
For  as  he  who  has  not  first  been  a  good  soldier,  will  never 
be  a  general,  so  it  is  with  the  Teacher;  wherefore  he  says 
l  Cor.  9,  elsewhere,  Lest  when  I  have  preached  to  others,  I  myself 
shoidd  be  a  cast-away.  Holding  faith,  he  says,  and  a  good 
conscience,  that  so  thou  mayest  preside  over  others.  When 
we  hear  this,  let  us  not  disdain  the  exhortations  of  our 
superiors,  though  we  be  Teachers.  For  if  Timothy,  to  whom 
all  of  us  together  are  not  worthy  to  be  compared,  receives 
commands  and  is  instructed,  and  that  being  himself  in  the 
Teacher's  office,  much  more  should  we.  Which  some 
having  put  away,  concerning  faith  have  made  shipivreck. 
And  this  follows  naturally.  For  when  the  life  is  corrupt, 
it  engenders  a  doctrine  congenial  to  it,  and  from  this  cir- 
cumstance many  are  seen  to  fall  into  a  gulph  of  evil, 
and  to  turn  aside  into  Heathenism.  For  that  they  may  not 
be  tormented  with  the  fear  of  futurity,  they  endeavour  to 
persuade  their  souls,  that  what  we  preach  is  false.  And  some 
turn  aside  from  the  faith,  who  seek  out  every  thing  by  rea- 
soning; for  reasoning  produces  shipwreck,  while  faith  is  as  a 
safe  ship. 
(2)  They  then  who  turn  aside  from  the  faith  must  suffer  ship- 
wreck ;  and  this  he  shews  by  an  example. 

Ver.  20.  Of  whom  is  Hymenceus  and  Alexander. 

And  from  them  he  would  instruct  us.  You  see  how  even 
from  those  times  there  have  been  seducing-  Teachers,  curious 
inquirers,  and  men  holding  off  from  the  faith,  and  searching 
outc  by  their  own  reasonings.  As  the  shipwrecked  man  is 
naked  and  destitute  of  all  things,  so  is  he  that  falls  away 
from  the  faith  without  resource,  he  knows  not  where  to  stand 
or  where  to  stay  himself,  nor  has  he  the  advantage  of  a  good 
life  so  as  to  gain  any  thing  from  that  quarter.  For  when  the 
head  is  disordered,  what  avails  the  rest  of  the  body  ?  and  if 

<  al.  '  searching  into  divine  Mysteries  by-' 


Offending  Christians  why  delivered  to  Satan.  43 

faith  without  a  good  life  is  unavailing,  much  more  is  the  Hom. 
converse  true.     If  God  despises  His  own  for  our  sakes,  much  — — 
more  ought  we  to  despise  our  own  for  His  saked.     For  so  it 
is,  where  any  one  falls  away  from  the  faith,  he  has  no  steadi- 
ness, he  swims  this  way  and  that,  till  at  last  he  is  lost  in  the 
deep. 

Whom  I  have  delivered  to  Satan,  that  they  may  learn  not 
to  blaspheme !  Thus  it  is  blasphemy  to  search  into  divine 
things  by  our  own  reasonings.  For  what  have  human  rea- 
sonings in  common  with  them  ?  But  how  does  Satan  instruct 
them  not  to  blaspheme?  can  he  instruct  others,  who  has  not 
yet  taught  himself,  but  is  a  blasphemer  still  ?  It  is  not  that 
■  he  should  instruct,'  but  that  they  should  be  instructed.  It 
is  not  he  that  does  it,  though  such  is  the  result.  As  elsewhere 
he  says  in  the  case  of  the  fornicator :  To  deliver  such  an  one 
to  Satan  for  the  destruction  of  the  flesh.  Not  that  he  may  1  Cor.  5, 
save  the  body,  but  that  the  spirit  may  be  saved.  Therefore5- 
it  is  spoken  impersonally.  How  then  is  this  effected?  As 
executioners,  though  themselves  laden  with  numberless  crimes, 
are  made  the  correctors  of  others;  so  it  is  here  with  the  evil 
spirit.  But  why  didst  thou  not  punish  them  thyself,  as  thou 
didst  that  Bar-Jesus,  and  as  Peter  did  Ananias,  instead  of 
delivering  them  to  Satan?  It  was  not  that  they  might  be 
punished,  but  that  they  might  be  instructed.  For  that  he 
had  the  power  appears  from  other  passages,  What  will  ye  ?  l  Cor. 
Shall  I  come  unto  you  with  a  rod  ?  And  again,  Lest  I  should^^ 
use  sharpness,  according  to  the  power  which  the  Lord  hath  13, 10. 
given  me  to  edification,  and  not  to  destruction.  Why  did  he 
then  call  upon  Satan  to  punish  them?  That  the  disgrace 
might  be  greater,  as  the  severity  and  the  punishment  was 
more  striking.  Or  rather,  they  themselves  chastised  those  who 
did  not  yet  believe,  but  those  who  turned  aside,  they  delivered 
to  Satan.  Why  then  did  Peter  punish  Ananias  ?  Because  whilst 
he  was  tempting  the  Holy  Ghost,  he  was  still  an  unbeliever. 
That  the  unbelieving  therefore  might  learn  that  they  could  not 
escape,  they  themselves  inflicted  punishment   upon  them ; 


d  i.  e.  if  God  regards  not  our  faith,  selves  on    any  such    duties,    while    we 

which  is  most  towards  Him  of  all  we  neglect   that   duty   to    Him.     See    St. 

do,  unless  we  perform  the  duties  of  life,  Chrys.  on  Rom.  4,  1.  2.  Hom.  viii.  Tr. 

much  more  ought  we  not  to  pride  our-  p.  112. 


44    God  judges  unworthy  Communicants,  if  man  does  not. 

l  Tim.  but  those   who  had  learnt  this,  yet  afterwards  turned  aside, 
*'  2°'  they  delivered  to  Satan;  shewing  that  they  were  sustained 
not  by  their  own  power,  but  by  their  care  for  them;  and  as 
many  as  were  lifted  up  into  arrogance  were  delivered  to  him. 
For  as  kings  with  their  own  hands  slay  their  enemies,  but  de- 
liver their  subjects  to  executioners  for  punishment,  so  it  is  in 
this  case.     And  these  acts  were  done  to  shew  the  authority 
committed  to  the  Apostles.     Nor  was  it  a  slight  power,  to  be 
able  thus  to  subject  the  devil  to  their  commands.     For  this 
shews  that  he  served  and  obeyed  them  even  against  his  will, 
and  this  was  no  little  proof  of  the  power  of  grace.    And  listen 
l  Cor.  5,  how  he  delivered  them  :     When  ye  are  gathered  together,  and 
4'         my  spirit,  with  the  power  of  our  Lord  Jesus  Christ,  to  de- 
liver such  an  one  unto  Satan.    He  was  then  immediately  ex- 
pelled from  the  common  assembly,  he  was  separated  from  the 
fold,  he  became  deserted  and  destitute;  he  was  delivered  to 
the  wolf.      For  as  the   cloud  designated  the    camp    of  the 
Hebrews,  so    the    Spirit  distinguished  the  Church.     If  any 
one  therefore  was  without,  he  was  consumed6,  and  it  was  by 
the  judgment  of  the  Apostles  that  he  was  cast  out  of  the  pale. 
So  also  the  Lord  delivered  Judas  to  Satan.     For  immediately 
Johni3,  after  the  sop  Satan  entered  into  him.  Or  this  may  be  said ;  that 
27,        those  whom  they  wished  to  amend,  they  did  not  themselves 
punish,  but  reserved  their  punishments  for  those  who  were 
incorrigible.     Or  otherwise,  that  they  were  the  more  dreaded 
for  delivering  them  up  to  others.     Job  also  was  delivered  to 
Satan,   but   not   for   his   sins,   but   for   fuller   proof  of  his 
worth. 
(3)         Many  such  instances  still  occur.     For  since  the    Priests 
cannot  know  who  are  sinners,  and  unworthy  partakers  of  the 
holy  Mysteries,  God  often  in  this  way  delivers  them  to  Satan. 
For  when  diseases,  and  attacks f,  and  sorrows,  and  calamities, 
and  the  like  occur,  it  is  on  this  account  that  they  are  inflicted, 
l  Cor.    This  is  shewn  by  Paul.     For  this  cause  many  are  weak  and 
'     *  sickly  among  you,  and  many  sleep.     But  how?  saith  one, 
when  we  approach  but  once  a  year!     But  this  is  indeed  the 
evil,  that  you  determine  the  worthiness  of  your  approach,  not 

e  See  Ex.   14,  20.  The    converse  is  those   of  Satan.       Of  affliction    as    a 

not  stated  here,  but  is  implied  of  the  warning    against   sin.      See    on    Stat. 

Christian  Church  in  Zech.  2,  5.  Horn.  iii.  p.  73.  and  Horn.  iv.  p.  82. 

f    ivrilhovXu).      tie    seems    to    mean 


Hie  Eucharist  always  a  holy  Passover.  45 

by  the  purity  of  your  minds,  but  by  the  interval  of  time.    You  Hom. 

think  it  a  proper  caution  not  to  communicate  often ;  not  con - 

sidering  that  you  are  seared  by  partaking  unworthily,  though 
only  once,  but  to  receive  worthily,  though  often,  is  salutary. 
It  is  not  presumptuous  to  receive  often,  but  to  receive  unwor- 
thily, though  but  once  in  a  whole  life.  But  we  are  so  misera- 
bly foolish,  that,  though  we  commit  numberless  offences  in 
the  course  of  a  year,  we  are  not  anxious  to  be  absolved  from 
them,  but  are  satisfied,  that  we  do  not  often  make  bold  im- 
pudently to  insult  the  Body  of  Christ,  not  remembering  that 
those  who  crucified  Christ,  crucified  Him  but  once.  Is  the 
offence  then  the  less,  because  committed  but  once?  Judas 
betrayed  his  Master  but  once.  What  then,  did  that  exempt 
him  from  punishment?  Why  indeed  is  time  to  be  considered 
in  this  matter?  let  our  time  of  coming  be  when  our  conscience 
is  pure.  The  Mystery  at  Easter  is  not  of  more  efficacy  than 
that  which  is  now  celebrated.  It  is  one  and  the  same.  There 
is  the  same  grace  of  the  Spirit,  it  is  always  a  Passover6.  You 
who  are  initiated  know  this.  On  the  Preparation11,  on  the 
Sabbath,  on  the  Lord's  day,  and  on  the  day  of  Martyrs, 
it  is  the  same  Sacrifice  that  is  performed.  For  as  often,  he  1  c0r. 
saith,  as  ye  eat  this  bread  and  drink  this  cup,  ye  do  shew  the  ll»  26, 
Lord's  death.  No  time  is  limited  for  the  performance  of 
this  Sacrifice,  why  then  is  it  then  called  the  Paschal  feast1  ? 
Because  Christ  suffered  for  us  then.  Let  not  the  time,  there- 
fore, make  any  difference  in  your  approach.  There  is  at  all 
times  the  same  power,  the  same  dignity,  the  same  grace,  one 
and  the  same  body;  nor  is  one  celebration  of  it  more  or  less 
holy  than  another.  And  this  you  know,  who  see  upon  these 
occasions  nothing  new,  save  these  worldly  veils,  and  a  more 
splendid  attendance.  The  only  thing  that  these  days  have 
more  is  that  from  them  commenced  the  day  of  our  salvation 
when  Christ  was  sacrificed.  But  with  respect  to  these 
mysteries,  those  days  have  no  further  pre-eminence. 

When  you  approach  to  take  bodily  food,  you  wash  your  hands 
and  your  mouth,  but  when  you  draw  nigh  to  this  spiritual  food, 
you  do  not  cleanse  your  soul,  but  approach  full  of  uncleanness. 

2  See  Hom.  iii.  of  St.  Chrys.  against  *  a-aa^*.  He  seems  to  allude  to  the 
the  Jews.  §.  4.  Ben.  t.  i.  p.  611.  Greek  word  for  suffering,  though   the 

h  «ra£u<ne,<vy,  Friday.  reason  will  hold  otherwise. 


46  Fasting  cleanses  in  rain  if  we  return  to  sin. 

l  Tim.  But  you  say,  Are  not  the  forty  days'  fastings  sufficient  to  cleanse 
*»  2f  the  huge  heap  of  our  sins?  But  of  what  use  is  it,  tell  me  ?  If 
wishing  to  store  up  some  precious  unguent,  you  should  make 
clean  a  place  to  receive  it,  and  a  little  after  having  laid  it  up, 
should  throw  dung  upon  it,  would  not  the  fine  odour  vanish? 
This  takes  place  with  us  too.  We  make  ourselves  to  the 
best  of  our  power  worthy  to  approach;  then  we  defile  ourselves 
again!  What  then  is  the  good  of  it?  This  we  say  even  of 
those  who  are  able  in  those  forty  days  to  wash  themselves 
clean. 

Let  us  then,  I  beseech  you,  not  neglect  our  salvation,  that 
our  labour  may  not  be  in  vain.  For  he  who  turns  from  his 
Prov.  sins,  and  goes  and  commits  the  same  again,  is  like  a  dog  that 
26,  n.  reiurneth  to  Ms  vomit.  But  if  we  act  as  we  ought,  and  take 
heed  to  our  ways,  we  shall  be  thought  worthy  of  those  high 
rewards,  which  that  we  may  all  obtain,  God  grant  through  the 
grace  and  lovingkindness  of  our  Lord  Jesus  Christ,  with 
Whom,  &c. 


HOMILY     VI. 


1  Tim.  ii.  1,  2,  3,  4. 

/  exhort  therefore  that,  first  of  all,  supplications,  prayers, 
intercessions,  and  giving  of  thanks  be  made  for  all  men ; 
for  kings,  and  for  all  that  are  in  authority ;  that  ice  may 
lead  a  quiet  and  peaceable  life  in  all  godliness  and  honesty. 
For  this  is  good  and  acceptable  in  the  sight  of  God  our 
Saviour ;  Who  will  have  all  men  to  be  saved,  and  to  come 
unto  the  knowledge  of  the  truth. 

The  Priest  is  the  common  father,  as  it  were,  of  all  the  (1) 
world ;  it  is  proper  therefore  that  he  should  care  for  all,  even 
as  God,  Whom  he  serves1.  For  this  reason  he  says,  Ilvlle*- 
exhort  therefore  that,  first  of  all,  supplications,  prayers, 
intercessions,  and  giving  of  thanks  be  made  for  all  men. 
From  this,  two  advantages  result.  First,  hatred  towards 
those  who  are  without  is  done  away;  for  no  one  can  feel 
hatred  towards  those  for  whom  he  prays:  and  they  again  are 
made  better  by  the  prayers  that  are  offered  for  them,  and  by 
losing  their  ferocious  disposition  towards  us.  For  nothing  is 
so  apt  to  draw  men  under  teaching,  as  to  love,  and  be  loved. 
Think  what  it  was  for  those  who  persecuted,  scourged, 
banished,  and  slaughtered  the  Christians,  to  hear  that  those 
whom  they  treated  so  barbarously  offered  fervent  prayers  to 
God  for  them  \  Observe  how  he  wishes  a  Christian  to  be 
superior  to  all  ill-treatment.  As  a  father  who  was  struck  on 
the  face  by  a  little  child  which  he  was  carrying,  would  not 

1  This  is  urged  by  Tertullian,  Apol.     Scapula,  §.  2.  Tr.  p.  144.  See  also  S. 
i.   §.  30.   Tr.   p.  69.   and    Address   to     Justin.  M.  Apol.  i.  §.  23. 


48  Daily  Service.     Prayers  for  all  men. 

l  Tim.  lose  any  thing  of  his  affection  for  it ;    so  we  ought  not  to 
■2>   ~4,  abate  in  our  good  will  towards  those  who  are  without,  even 


when  we  are  stricken  by  them.  What  is,  first  of  all?  It 
means  in  the  daily  Service;  and  the  initiated  know  how  this 
is  done  every  day  both  in  the  evening  and  the  morning,  how 
we  offer  prayers  for  the  whole  world,  for  kings  and  all  that 
are  in  authority.  But  some  one  perhaps  will  say,  he  meant 
not  for  all  men,  but  for  all  the  faithful.  How  then  does  he 
speak  of  kings?  for  kings  were  not  then  worshippers  of  God, 
for  there  was  a  long  succession  of  ungodly  princes.  And 
that  he  might  not  seem  to  flatter  them,  he  says  first,  for  all 
men,  then  for  kings;  for  if  he  had  only  mentioned  kings,  that 
might  have    been   suspected.     And  then  since  the  soul  of 

1  »ae>ca>  some  Christians  might  be  slow x  at  hearing  this,  and 
reject  the  exhortation,  if  at  the  celebration  of  the  holy 
Mysteries  it  was  necessary  to  offer  prayers  for  a  heathen 
king,  he  shews  them  the  advantage  of  it,  thus  at  least  to 
reconcile  them  to  the  advice,  that  we  may  lead  a  quiet  and 
peaceable  life ;  as  much  as  to  say,  Their  safety  is  a  security  to 
usb;  as  also  in  his  Epistle  to  the  Romans,  he  exhorts  them  to 

Rom.  13,  obey  their  rulers,  not  for  iviath  but  for  conscience  sake. 

5-  For  God  has  appointed   government   for  the  public   good. 

When  therefore  they  make  war  for  this  end,  and  stand  on 
guard  for  our  security,  were  it  not  unreasonable  that  we 
should  not  offer  prayers  for  their  safety  in  wars  and  dangers  ? 
It  is  not  therefore  flattery,  but  agreeable  to  the  mles  of 
justice.  For  if  they  were  not  preserved,  and  prospered  in 
their  wars,  our  affairs  must  necessarily  be  involved  in  con- 
fusion and  trouble ;  and  if  they  were  cut  off,  we  must  either 
serve  ourselves,  or  be  scattered  up  and  down  as  fugitives. 
For  they  ai-e  a  sort  of  bulwarks  thrown  up  before  us,  within 
which  those  who  are  inclosed  are  in  peace  and  safety. 

He  says,  supplications, prayers,  intercessions,  and  giving  of 
thanks.  For  we  must  give  thanks  to  God  for  the  good  that 
befalls  others,  as  that  He  maketh  the  sun  to  shine  upon  the 
evil  and  the  good,  and  sendeth  His  rain  both  upon  the  just 
and  the  unjust.  Observe  how  he  would  unite  and  bind  us 
together,  not  only  by  prayer  but  by  thanksgiving.  For  he 
who  is  urged  to  thank  God  for  his  neighbour's  good,  is  also 
b  See  on  Rom.  13,  6.  Horn,  xxiii.  Tr.  p.  398,  and  note  g. 


Praying  fur  enemies.     Sin  of  praying  against  them.    49 
bound  to  love  him,   and  be  kindly  disposed  towards  him.   Hom. 


And  if  we  must  give  thanks  for  our  neighbour's  good,  much 
more  for  what  happens  to  ourselves,  and  for  what  is  unknown, 
and  even  for  things  against  our  will,  and  such  as  appear 
grie/ous  to  us,  since  God  dispenses  all  things  for  our  good. 

Let    every   prayer   of  ours,  then,   be    accompanied   with     (2) 
thanksgiving.     And  if  we  are  commanded  to  pray  for  our    0RAL* 
neighbours,  not  only  for  the  faithful,  but  for  the  unbelieving 
also,  consider  how  wrong  it  is  to  pray  against  your  brethren. 
What?    Has  He  commanded  you  to  pray  for  your  enemies, 
and  do  you  pray  against  your  brother?    But  your  prayer  is 
not  against  him,  but  against  yourself.     For  you  provoke  God 
by  uttering  those  impious  words,  -  Shew  him  the  same  !'  •  So 
do  to  him  !'  '  Smite  him  !'  '  Recompense  him  !'    Far  be  such 
words  from  the  disciple  of  Christ,  who  should  be  meek  and 
mild.     From  the  mouth  that  has  been  vouchsafed  such  holy 
Mysteries,  let  nothing  bitter  proceed  *.     Let  not  the  tongue '  See 
that  has  touched  the  Lord's  Body  utter  any  thing  offensive,  3*™* 
let  it  be  kept  pure,  let  not  curses  be  borne  upon  it.     For  if 
revilers  shall  not  inherit  the  kingdom  of  God,  much  less  l  Cor. 
those  who  curse.     For  he  that  curses  must  be  injurious;  and0'     * 
injuriousness  and   prayer  are   at  variance  with   each  other, 
cursing  and  praying  are  far  apart,  accusation  and  prayer  are 
wide   asunder.     Do  you   propitiate    God    with    prayer,  and 
then  utter  imprecations  ?    If  you  forgive  not,  you  will  not  be  Matt.  6, 
forgiven.     But  instead  of  forgiving,  you  beseech  God  not  to     ' 
forgive ;    what  excessive   wickedness  is  this  !    If  the  unfor- 
giving is  not  forgiven,  he  that  prays  his  Lord  not  to  forgive, 
how  shall  he  be  forgiven  ?     The  harm  is  to  yourself,  not  him. 
For  though  your  prayers  were  on  the  point  of  being  heard 
for  yourself,  they  would  never  be  accepted  in  such  a  case,  as 
offered  with  a  polluted  mouth.     For  surely  the  mouth  that 
curses  is  polluted  with  all  that  is  offensive  and  unclean. 

When  you  ought  to  tremble  for  your  own  sins,  to  wrestle 
earnestly  for  the  pardon  of  them,  you  come  to  move  God 
against  your  brother — do  you  not  fear,  nor  think  of  what 
concerns  yourself?  do  you  not  see  what  you  are  doing? 
Imitate  even  the  conduct  of  children  at  school.  If  they  see 
their  own  class  within  giving  account  of  their  lessons,  and 
all  beaten  for  their  idleness,  and   one  by  one  severely  ex- 

E 


50         Fear  hinders  quarrels.     St.  Stephen's  Prayer. 

i  Tim.  amined   and  chastised  with   blows,  they  are  frightened  to 

2'--"  -  death,  and  if  one  of  their  companions  strikes  them,  and  that 
severely,  they  cannot  have  while  to  be  angry,  nor  complain 
to  their  master;  so  is  their  soul  possessed  with  fear.  They 
only  look  to  one  thing,  that  they  may  go  in  and  come  out 
without  stripes,  and  their  thoughts  are  on  that  time.  And 
when  they  come  out,  whether  beaten  or  not,  the  blows  they 
have  received  from  their  playfellows  never  enter  their  minds 
for  the  delight.  And  you,  when  you  stand  anxiously  con- 
cerned for  your  own  sins,  how  can  you  but  shudder  at 
making  mention  of  others'  faults c  ?  How  can  you  implore 
pardon  of  God  ?  For  your  own  case  is  made  worse  on  the 
terms  of  your  imprecations  against  another,  and  you  forbid 
Him  to  make  allowance  for  your  own  faults.  Might  He  not 
say,  "  If  thou  wouldest  have  Me  so  severe  in  exacting  offences 
against  thee,  how  canst  thou  expect  Me  to  pardon  thy 
offences  against  Me  ?"  Let  us  learn  at  last  to  be  Christians  ! 
If  we  know  not  how  to  pray,  which  is  a  very  simple  and  easy 
thing,  what  else  shall  we  know  ?  Let  us  learn  to  pray  like 
Christians.  Those  are  the  prayers  of  Gentiles,  the  suppli- 
cations of  Jews.     The  Christian's  are  the  reverse,  for  the 

l  Cor. 4,  forgiveness  and  forgetting  of  offences  against  us.  Being 
reviled,  it  is  said,  we  bless;  being  persecuted,  we  suffer  it ; 

Acts  6,  being  defamed,  we  intreat.  Hear  Stephen  saying,  Lord,  lay 
not  this  sin  to  their  charge.  Instead  of  praying  against 
them,  he  prayed  for  them.  You,  instead  of  praying  for  them, 
utter  imprecations  against  them.  You  then  are  wicked  in 
the  degree  that  he  was  excellent.  Whom  do  we  admire,  tell 
me;  those  for  whom  he  prayed,  or  him  who  prayed  for  them  ? 
Him  certainly!  and  if  we,  much  more  then  God.  Would  you 
have  your  enemy  stricken  ?  pray  for  him :  yet  not  with  such 
intention,  not  to  strike  him.  That  will  indeed  be  the  effect, 
but  let  it  not  be  your  object.  That  blessed  martyr  suffered 
all  unjustly,  yet  he  prayed  for  them:  we  suffer  many  things 
justly  from  our  enemies.  And  if  he  who  suffered  unjustly 
durst  not  forbear  to  pray  for  his  enemies,  what  punishment 

c  In  the   Apostolical   Constitutions,  Upright  before  the  Lord  with  fear  and 

b.  viii.  c.    12.    the  Deacon    says,  just  trembling  let  us  stand  to  offer!"  The 

before  the  Offertory  Prayer,  "  No  man  first  sentence  shews  that  the  like  abuse 

against  another !  no  man  in  hypocrisy  !  was  apprehended. 


Those  who  judge  judged.     The  Lord's  Prayer  is  for  all.  51 

do  we  deserve,  who  suffer  justly,  and  yet  do  not  pray  for  Hom. 

them,  nay,  pray  against  them  ?    Thou  thinkest  indeed  that — 

thou  art  inflicting  a  blow  upon  another,  but  in  truth  thou  art 
thrusting  the  sword  against  thyself.  Thou  sufferest  not  the 
Judge  to  be  lenient  to  thy  own  offences,  by  this  way  of 
urging  Him  to  anger  against  others.  For,  with  what  measure  Matt.  7, 
ye  mete,  He  saith,  it  shall  be  measured  to  you  again;  and 
with  what  judgment  ye  judge,  ye  shall  be  judged.  Let  us 
therefore  be  disposed  to  pardon,  that  God  may  be  so  disposed 
towards  us. 

These  things  I  wish  you  not  only  to  hear,  but  to  observe. 
For  now  the  memory  retains  only  the  words,  and  perhaps 
hardly  those.  And  after  we  are  separated,  if  any  one  who 
was  not  present  were  to  ask  you,  what  had  been  our  discourse, 
some  could  not  tell :  others  would  know  merely  the  subject 
we  had  spoken  of,  and  answer  that  there  had  been  a  Homily 
upon  the  subject  of  forgiving  injuries,  and  praying  for  our 
enemies,  but  would  omit  all  that  had  been  said,  as  they  could 
not  remember:  others  remember  a  little,  but  still  somewhat. 
If  therefore  you  gain  nothing  by  what  you  hear,  I  entreat 
you  not  even  to  attend  at  the  discourse.  For  of  what  use  is 
it  ?  The  condemnation  is  greater,  the  punishment  more  severe, 
if  after  so  many  exhortations,  we  continue  in  the  same  course. 
For  this  reason  God  has  given  us  a  definite  form  of  prayer, 
that  we  might  ask  for  nothing  human,  nothing  worldly.  And 
you  that  are  faithful  know  what  you  ought  to  pray  for,  how 
the  whole  Prayer  is  common.  But  one  says,  '  It  is  not 
commanded  there  to  pray  for  unbelievers.'  This  you  would 
not  say,  if  you  understood  the  force,  the  depth,  the  hidden 
treasure  of  that1  Prayer.  Only  unfold  it,  and  you  find  this'Gr.the. 
also  comprised  within  it.  For  it  is  implied,  when  one  says 
in  prayer,  Thy  will  be  done  on  earth,  as  it  is  in  Heaven. 
Now,  because  in  heaven  there  is  no  unbeliever,  nor  offender; 
if  therefore  it  was  for  the  faithful  alone,  there  would  be  no 
reason  in  that  expression.  If  the  faithful  were  to  do  the  will 
of  God,  and  the  unbelievers  not  to  do  it,  His  will  were  not 
done  in  earth  as  it  is  in  heaven.  But  it  means ;  As  there  is 
none  wicked  in  heaven,  so  let  there  be  none  on  earth ;  but 
draw  all  men  to  the  fear  of  Thee,  make  all  men  angels,  even 
those  who  hate  us,  and  are  our  enemies.  Dost  thou  not  see  how 
e  2 


52  God1  s  forbearance  our  example. 

l  Tim.  God  is  daily  blasphemed  and  mocked  by  believers  and  un- 


believers, both  in  word  and  in  deed?  What  then?  Has  He 
for  this  extinguished  the  sun  ?  or  stayed  the  course  of  the 
moon  ?  Has  He  crushed  the  heavens  and  uprooted  the  earth? 
Has  He  dried  up  the  sea?  Has  He  shut  up  the  fountains  of 
waters  ?  or  confounded  the  air  ?  Nay,  on  the  contrary,  He 
makes  His  sun  to  rise,  His  rain  to  descend,  gives  the  fruits  of 
the  earth  in  their  seasons,  and  thus  supplies  yearly  nourish- 
ment to  the  blasphemers,  to  the  insensible,  to  the  polluted,  to 
persecutors ;  not  for  one  day  or  two,  but  for  their  whole  life. 
Imitate  Him  then,  emulate  Him  as  far  as  human  powers 
admit.  Canst  thou  not  make  the  sun  arise?  Abstain  from 
evil  speaking.  Canst  thou  not  send  rain  ?  Forbear  reviling. 
Canst  thou  not  give  food  ?  Refrain  from  insolence.  Such  gifts 
from  thee  are  sufficient.  The  goodness  of  God  to  His  ene- 
mies is  shewn  by  His  works.  Do  thou  so  at  least  by  words: 
pray  for  thine  enemies,  so  wilt  thou  be  like  thy  Father  which 
is  in  heaven.  How  many  times  have  we  discoursed  upon 
this  subject !  nor  shall  we  cease  to  discourse ;  only  let  some- 
thing come  of  it.  It  is  not  that  we  are  drowsy,  and  weary  of 
speaking ;  only  do  not  you  that  hear  be  annoyed.  Now  a 
person  seems  to  be  annoyed,  when  he  will  not  do  what  one 
says.  For  he  who  practises,  loves  often  to  hear  the  same 
thing,  and  is  not  annoyed  by  it;  for  it  is  his  own  commend- 
ation. But  annoyance  arises  simply  from  not  doing  what 
is  prescribed.  Hence  the  speaker  is  troublesome.  If  a 
man  practises  almsgiving,  and  hears  another  speak  of  alms- 
giving, he  is  not  wearied d,  but  pleased,  for  he  hears  his  own 
good  actions  recommended  and  proclaimed.  So  that  when 
we  are  displeased  at  hearing  a  discourse  upon  the  forgiveness 
of  injuries,  it  is  because  we  have  no  interest  in  forbearance, 
it  is  not  practised  by  us ;  for  if  we  had  the  reality,  we  should 
not  be  pained  at  its  being  named.  If  therefore  you  would  not 
have  us  wearisome  or  annoying,  practise  as  we  preach,  exhibit 
in  your  actions  the  subject  of  our  discourses.  For  we  shall 
never  cease  discoursing  upon  these  things  till  your  conduct 
is  agreeable  to  them.  And  this  we  do  more  especially  from 
our  concern  and  affection  for  you.  For  the  trumpeter  must 
sound  his  trumpet,  though  no  one  should  go  out  to  war ;  he 
A  &*exvx!u.  Dounteus  conjectures  uvoxnT.  The  other  is  usually  transitive. 


The  Preacher's  duly.     Our  interest  to  pray  for  others.    53 

must  fulfil  his  part.     We   do   it,  not  as  wishing  to  bring  Hom. 

heavier  condemnation  upon  you,  but  to  avert  it  from  ourselves. - 

And  besides  this,  love  for  you  constrains  us,  for  it  would 
tear  and  torture  our  hearts  if  that  should  befal  you,  which 
God  avert !  It  is  not  any  costly  process  that  we  recommend 
to  you :  it  does  not  require  the  spoiling  of  goods,  nor  a  long 
and  toilsome  journey.  It  is  only  to  will.  It  is  a  word,  it  is  a 
purpose  of  the  mind.  Let  us  only  set  a  guard  on  our  tongues, 
a  door  and  a  bar  upon  our  lips,  that  we  may  utter  nothing 
offensive  to  God.  It  is  for  our  own  advantage,  not  for  theirs 
for  whom  we  pray,  to  act  thus.  For  let  us  ever  consider,  that 
he  who  blesses  his  enemy,  blesses  himself,  he  who  curses 
his  enemy,  curses  himself,  and  he  who  prays  for  his  enemy, 
prays  not  for  him,  but  for  himself.  If  we  thus  act,  we  shall 
be  able  to  reduce  to  practise  this  excellent  virtue6,  and  so 
to  obtain  the  promised  blessings,  through  the  grace  and 
lovingkindness  of  our  Lord  Jesus  Christ. 


e  He  evidently  hints  at  a  higher  mies,  and  therefore  pray  for  them.  See 
degree  of  Christian  feeling,  in  which  a  on  Phil.  i.  30.  Horn.  iv.  Tr.  p.  47.  and 
man  would  simply  wish  well  to  his  ene-     on  Rom.  12,  20.  Hom.  xxii.  Tr.  p.  387. 


HOMILY     VII. 


1  Tim.  ii.  2,  3,  4. 

That  we  may  lead  a  quiet  and  peaceable  life  in  all  godliness 
and  honesty.  For  this  is  good  and  acceptable  in  the  sight 
of  God  our  Saviour  ;  Who  will  have  all  men  to  be  saved, 
and  to  come  unto  the  knowledge  of  the  truth. 

i\\         If  in  order  to  put  an  end  to  public  wars,  and  tumults,  and 
battles,  the  Priest  is  exhorted  to  offer  prayers  for  kings  and 
governors,  much  more  ought  private  individuals  to  do  it.    For 
there  are  three  very  grievous  kinds  of  war.    The  one  is  public, 
when  our  soldiers  are  attacked  by  foreign  armies:  The  second 
is,  when  even  in  time    of  peace,  we    are  at   war  with    one 
another:  The  third  is,  when  the    individual  is  at  war  with 
himself,  which  is  the  worst  of  all.     For  foreign  war  will  not 
be  able  to  hurt  us  greatly.    What,  I  pray,  though  it  slaughters 
and  cuts  us  off?     It  injures  not  the  soul.     Neither  will  the 
second  have  power  to  harm  us  against  our  will ;  for  though 
others  be  at  war  with  us,  we  may  be  peaceable   ourselves. 
Psalm    Yox  so  says  the  Prophet,  For  my  love  they  are  my  adversa- 
PsaW   Ties,  but  I  give  my  self  unto  prayer  ;  and  again,  I  was  at  peace 
™ ' x6-  with  them  that  hate  peace ;  and,  I  am  for  peace;  but  when  I 
speak,  they  are  for  war.     But  from   the   third,  we    cannot 
escape  without  danger.     For  when  the  body  is  at  variance  with 
the  soul,  and  raises  up  evil  desires,  and  arms  against  it  sen- 
sual pleasures,  or  the  bad  passions  of  anger,  and  envy;  we 
cannot  attain  the  promised  blessings,  till  this  war  is  brought  to 


Peace  of  the  world  good  if  used  for  Godliness.  55 

an  end ;  whoever  does  not  still  this  tumult,  must  fall  pierced  by  Hom. 


wounds  that  will  bring  that  death  that  is  in  hell.  We  have 
daily  need  therefore  of  care  and  great  anxiety,  that  this  war 
may  not  be  stirred  up  within  us,  or  that,  if  stirred  up,  it  may 
not  last,  but  be  quelled  and  laid  asleep.  For  what  advantage 
is  it,  that  the  world  enjoys  profound  peace,  if  thou  art  at  war 
with  thyself:  This  then  is  the  peace  we  should  keep.  If 
we  have  it,  nothing  from  without  will  be  able  to  harm  us. 
And  to  this  end  the  public  peace  contributes  no  little :  whence 
it  is  said,  That  we  may  lead  a  quiet  and  peaceable  life. 
But  if  any  one  is  disturbed  when  there  is  quiet,  he  is  a  mise- 
rable creature.  Seest  thou  that  He  speaks  of  this  peace 
which  I  call  the  third  kind  ?  Therefore  when  he  has  said, 
that  ice  may  lead  a  quiet  and  peaceable  life,  he  does  not  stop 
there,  but  adds,  in  all  godliness  and  honesty.  But  we  cannot 
live  in  godliness  and  honesty,  unless  that  peace  be  established. 
For  when  curious  reasonings  disturb  our  faith,  what  peace  is 
there?  or  when  spirits  of  uncleanness,  what  peace  is  there? 

For  that  we  may  not  suppose  that  he  speaks  of  that  sort  of 
life  which  all  men  live,  when  he  says,  that  we  may  lead  a 
quiet  and  peaceable  life,  he  adds,  in  all  godliness  and  honesty, 
since  a  quiet  and  peaceable  life  may  be  led  by  heathens,  and 
profligates,  and  voluptuous  and  wanton  persons  maybe  found 
living  such  a  life.  That  this  cannot  be  meant,  is  plain,  from 
what  he  adds,  in  all  godliness  and  honesty.  Such  a  life  is  ex- 
posed to  snares,  and  conflicts,  and  the  soul  is  daily  wounded  by 
the  tumults  of  its  own  thoughts.  But  what  sort  of  life  he  really 
means  is  plain  from  the  sequel,  and  plain  too,  in  that  he  speaks 
not  simply  of  godliness,  but  adds,  of  all  godliness.  For  in 
saying  this  he  seems  to  insist  on  a  godliness  not  only  of  doc- 
trine, but  such  as  is  supported  by  life,  for  in  both  surely 
must  godliness  be  required.  For  of  what  advantage  is  it  to 
be  godly  as  to  doctrine,  but  ungodly  in  life  ?  and  that  it  is 
very  possible  to  be  ungodly  in  life,  hear  this  same  blessed 
Apostle  saying  elsewhere,  They  profess  that  they  know  God,  Titus  l 
but  in  works  they  deny  Him.  And  again,  He  hath  denied  the1.6' 
faith,  and  is  worse  than  an  infidel.  And,  If  any  man  that  is  5,8. 
called  a  brother  be  a  fornicator,  or  covetous,  or  an  idolater,  \  C1°1r* 
such  a  man  honours  not  God.     And,  He  that  hateth  his  bro- l  JoDn 

2   9 

ther,  knoweth  not  God.     Such  are  the  various  ways  of  ungod-  ' 


56     Honest  living.     Prayer  for  Heathens  and  Heretics. 

1  Tim.  liness.     Therefore  he  says,  All  godliness  and  good  order*. 

— — -  For  not  only  is  the  fornicator  not  honest,  but  the  covetous 
man  may  be  called  disorderly  and  intemperate.  For  avarice 
is  a  lust  no  less  than  the  bodily  appetites,  which  he  who  does 

1  axixcc-not  chastise,  is  called  dissolute1.  For  men  are  called  disso- 
lute from  not  restraining  their  desires,  so  that  the  passionate, 
the  envious,  the  covetous,  the  deceitful,  and  every  one  that 
lives  in  sin,  may  be  called  dissolute,  disorderly,  and  licentious. 
Ver.  3.  For  this  is  good  and  acceptable  in  the  sight  of  God 
our  Saviour. 

What  is  said  to  be  acceptable?  The  praying  for  all  men, 
This  God  accepts,  this  He  wills. 

Ver.  4.  Who  will  have  all  men  to  be  saved,  and  to  come  to 
the  knowledge  of  the  truth. 
(2)  Imitate  God !  if  He  will  have  all  men  to  be  saved,  there  is 
reason  why  one  should  pray  for  all,  if  He  hath  willed  that  all 
should  be  saved,  be  thou  willing  also;  and  if  thou  wishest  it, 
pray  for  it,  for  wishes  lead  to  prayers.  Observe  how  from 
every  quarter  He  urges  this  upon  the  soul,  to  pray  for  the  Hea- 
then, shewing  how  great  advantage  springs  from  it;  that  we 
may  lead  a  quiet  and  peaceable  life;  and  what  is  much  more 
than  this,  that  it  is  pleasing  to  God,  that  thus  men  become 
like  Him,  in  that  they  will  the  same  that  He  does.  This  is 
enough  to  shame  a  very  brute.  Fear  not  therefore  to  pray 
for  the  Gentiles,  for  God  Himself  wills  it;  but  fear  only  to 
pray  against  any,  for  that  He  wills  not.  And  if  you  pray  for 
the  Heathens,  you  ought  of  course  to  pray  for  Heretics 
also,  for  we  are  to  pray  for  all  men,  and  not  to  persecute b. 
And  this  is  good  also  for  another  reason,  as  we  are  partakers 
of  the  same  nature,  and  God  commands  and  accepts  benevo- 
lence and  affection  towards  one  another. 

But  if  the  Lord  Himself  wills  to  give,  you  say,  what  need 
of  my  prayer?  It  is  of  great  benefit  both  to  them  and  to 
thyself.     It  draws   them  to  love,  and  it  inclines   thee  to  hu- 

a  fftftvirnri.  This  word  expresses  the  Ben.  t.  i.  p.   462.   nor  their  doctrines 

highest  kind  of  sobriety.  Honesty,  when  anathematised.     Hom.  de  Anathemat. 

used  for  it,  has  the  Latin  meaning.  fin.  t.  i.  p.  6'J6.  On  the  Church's  disap- 

b  This  of  course  does  not  imply  that  proval    of  putting  them  to    death,  see 

Heretics  might  not  be  prevented  from  the  case  of  Priscillian,  in  the    vol.  of 

usurping    churches,   nor   their  persons  Fleury's  Eccl.  History  lately  published 

shunned,    Hom.   de    Incompr.    ii.   fin.  in  English. 


Our  Lord  as  Mediator  must  have  Two  Natures.        57 

manity.    It  has  the  power  of  attracting  others  to  the  faith;  (for  Hom. 

many  men  have  fallen  away  from  God,  from  contentiousness  "- 

towards  one  another  ;)  and  this0  is  what  he  now  calls  the  sal- 
vation of  God,  who  will  have  all  men  to  be  saved;  without 
this  all  other  is  nothing  great,  a  mere  nominal  salvation*1,  and 
only  in  words.  And  to  come  to  the  knowledge  of  the  truth. 
The  truth:  what  truth?  Faith  in  Him.  And  indeed  he  had 
previously  said,  Charge  some  that  they  teach  no  other  doc- 
trine. But  that  no  one  may  consider  such  as  enemies,  and 
on  that  account  raise  troubles'  against  them;  he  says  that  V*£*»- 
He  will  have  all  men  to  be  saved,  and  to  come  to  the 
knowledge  of  the  truth;  and  having  said  this,  he  adds, 

Ver.  5.  For  there  is  one  God,  and  one  Mediator  between 
God  and  men. 

He  had  before  said,  to  come  to  the  knowledge  of  the  truth, 
implying  that  the  world  is  not  in  the  truth.  Now  he  says, 
that  there  is  one  God,  that  is,  not  as  some  say,  many,  and  that 
He  has  sent  His  Son  as  Mediator,  thus  giving  pi-oof  that  He 
will  have  all  men  to  be  saved.  But  is  not  the  Son  God? 
Most  truly  He  is;  why  then  does  he  say,  One  God?  In  con- 
tradistinction to  the  idols ;  not  to  the  Son.  For  he  is  dis- 
coursing about  truth  and  error.  Now  a  mediator  ought  to  have 
communion  with  both  parties,  between  whom  he  is  to  mediate. 
For  this  is  the  property  of  a  mediator,  to  be  in  close  com- 
munion with  each  of  those  whose  mediator  he  is.  For  he 
would  be  no  longer  a  mediator,  if  he  were  connected  with  * 
one  but  separated  from  the  other6.  If  therefore  He  partakes 
not  of  the  nature  of  the  Father,  He  is  not  a  Mediator,  but  is 
separated.  For  as  He  is  partaker  of  the  nature  of  men,  be- 
cause He  came  to  men,  so  is  He  partaker  of  the  nature  of 
God,  because  He  came  from  God.  Because  He  was  to  me- 
diate between  two  natures,  He  must  approximate  to  the  two 
natures;  for  as  the  place  situated  between  two  others  is  joined 
to  each  place,  so  must  that  between  natures  be  joined  to 
either  nature.  As  therefore  He  became  Man,  so  was  He 
also  God.     A  man  could  not  have  become  a  mediator,  be- 

c  i.  e.  the  coming  to  the  Faith,  Sav.  •'  The  Greek  word  is  applicable  to 

mar.  has   ;  and  this  is   what  he  now  bodily  safety. 

calls    salvation.'  (this  fern.)    See  Ps.  e  See  St.  Athanasius,  Ep.  on  Nicene 

98,  3.  Decrees,  §.  24.  Tr.  p.  41 . 


58     Avian  reasonings.     Our  Lord? s  witness  of  the  Truth. 

l  Tim.  cause  he  must  also  plead  with  God.     God  could  not  have 

— '— —  been  mediator,  since  those  could  not  receive  Him,  toward 

whom  He  should  have  mediated.     And  as  elsewhere  he  says, 

i  Cor.    There  is  one  God  the  Father, and  one  Lord  Jesus 

Christ;  so  also  here  One  God,  and  One  Mediator;  he  does 
not  say  two;  for  he  would  not  have  that  number  wrested  to 
Polytheism,  of  which  he  was  speaking.  So  he  wrote  One  and 
One.  You  see  how  accurate  are  the  expressions  of  Scripture ! 
For  though  one  and  one  are  two,  we  are  not  to  say  this, 
though  reason  suggests  it.  And  here  thou  sayest  not  one 
and  one  are  two,  and  yet  thou  sayest  what  reason  does  not 
suggest.  '  If  He  begat  He  also  suffered1?  For  there  is  one 
God,  he  says,  and  one  Mediator  between  God  and  men, 
the  Man  Christ  Jesus. 

Ver.  6.    Who  gave  Himself  a  ransom  for  all,  to  be  testified^ 
in  due  lime. 

Was  Christ  then  a  ransom  for  the  Heathen  ?     Undoubtedly 
Christ  died  even  for  Heathen;  and  you  cannot  bear  to  pray 
for  them.    Why  then,  you  ask,  did  they  not  believe?  Because 
they  would  not:  but  His  part  was  done.     His  suffering  was 
a  Testimony,  he  says;  for  He  came,  it  is  meant,  to  bear  wit- 
ness to  the  truth  of  the  Father,  and  was  slain*1.     Thus  not 
only  the  Father  bore  witness  to  Him,  but  He  to  the  Father. 
John  5,  For  I  came,  He  saith,  in  my  Father's  name.   And  again,  No 
John  l  man  haih  seen  G°d  at  anV  time.  And  again,  That  they  might 
18-        know  Thee,  the  only  true  God.    And,  God  is  a  Spirit.     And 
3.        'He  bore  witness  even  to  the  death.     But  this,  in  due  time, 
John  4,  meanSj  jn  t]ie  fittest  time. 

Ver.  7.  Whereunlo  L  am  ordained  a  preacher  and  an 
Apostle,  {I  speak  the  truth  in  Christ,  and  lie  not:)  a  teacher 
of  the  Gentiles  in  faith  and  verity. 
(3)  Since  therefore  Christ  suffered  for  the  Gentiles,  and  I  was 
separated  to  be  a  teacher  of  the  Gentiles,  why  dost  thou  re- 
fuse to  pray  for  them?  He  fully  shews  his  own  credibility, 
by  saying  that  he  was  ordained,  that  is,  separated,  for  this 

f  s'Wtv.  Not  in  the  sense  implied  in  See  St.  Ath.  against  Arians,  Disc.  1. 

Sahellianism.     He  refers  to  an  Arian  Ben.   §.  16.  t.  i.  p.  421.  a.   Tr.   c.   v. 

argument  against  the  proper  Divinity  §.  6.  p.  204. 

of  the  Son,    which  he  means    is   less  e  Lit.  the  Testimony. 

plausible  than  one  which  this  passage  of  h  He  seems  to  mean,  '  was  slain  for 

St.  Paul  shews  not    to  be   legitimate,  that  purpose.' 


Acts 
13,  2. 


Extension  of  Grace.     Christ's  love  should  shame  us.     59 

purpose,  the  other  xipostles  being  backward '  in  teaching  the  Hom. 
Gentiles;  he  adds,  in  faith  and  verity,  to  shew  that  in  that - 


faith  there  was  no  deceit.  Here  is  observable  the  extension 
of  grace.  For  the  Jews  had  no  prayers  for  the  Gentiles ;  but 
now  grace  is  extended  to  them :  and  when  he  says  that  he 
was  separated  to  be  a  Teacher  of  the  Gentiles,  he  intimates 
that  grace  was  now  shed  over  every  part  of  the  world. 

He  gave  himself  a  ransom,  he  saith,  how  then  was  He  de- 
livered up  by  the  Father  ?  Because  it  was  of  His  goodness.  And 
what  means  ransom?  God  was  about  to  punish  them,  but  He 
forbore  to  do  it.  They  were  about  to  perish,  but  in  their 
stead  He  gave  His  own  Son,  and  sent  us  as  heralds  to  pro- 
claim the  Cross.  These  things  are  sufficient  to  attract  all, 
and  to  demonstrate  the  love  of  Christ.  So  truly,  so  inexpres-  Moral. 
sibly  great  are  the  benefits  which  God  has  bestowed  upon  us. 
He  sacrificed  Himself  for  His  enemies,  who  hated  and  re- 
jected Him.  What  no  one  would  do  for  friends,  for  brethren, 
for  children,  that  the  Lord  hath  done  for  His  servants;  a 
Lord  not  Himself  such  an  one  as  His  servants,  but  God  for 
men ;  for  men  not  deserving.  For  had  they  been  deserving, 
had  they  done  His  pleasure,  it  would  have  been  less  wonder- 
ful; but  that  He  died  for  such  ungrateful,  such  obstinate 
creatures,  this  it  is  which  strikes  every  mind  with  amaze- 
ment. For  what  men  would  not  do  for  their  fellow  men,  that 
has  God  done  for  us!  Yet  after  such  a  display  of  love  towards 
us,  we  hold  back ',  and  are  not  in  earnest  in  our  love  of  Christ.  ]  £nmK, 
He  has  sacrificed  Himself  for  us;  for  Him  we  make  no  sacri-^«- 
fice.  We  neglect  Him  when  He  wants  necessary  food;  sick 
and  naked  we  visit  Him  not.  What  do  we  not  deserve,  what 
wrath,  what  punishment,  what  hell?  Were  there  no  other 
inducement,  it  should  be  sufficient  to  prevail  with  every  one 
that  He  condescended  to  make  human  sufferings  His  own,  to 
say  I  hunger,  I  thirst. 

O  the  tyranny  of  wealth !  or  rather  the  wickedness  of  those 
who  are  its  willing  slaves  !  for  it  has  no  great  power  of  itself, 
but  through  our  weakness  and  senility  k:  it  is  we  that  are 
mean  and  grovelling,  that  are  carnal  and  without  understand- 
ing.   For  what  power  has  money  ?  It  is  mute  and  insensible. 

'  Uu^Koiv.    Montf.   observes  that  all     of  the  Apostles,  but  not  universally, 
copies  agree,  and  that  this  may  be  true  k  One  MS.  and  old  Lat.  '  dissolute- 

of  the  countries  mentioned  in  the  Acts     ness.' 


60      Folly  of  hoarding  silver.     Gold  chains  still  chains. 

l  Tim.  If  the  devil,  that  wicked  spirit,  that  crafty  confounder  of  all 
'    things,  has   no    power1,  what  power  hi 


flower' 


you  look  upon  silver,  fancy  it  is  tin  !  Cannot  you  ?  Then 
hold  it  for  what  it  really  is;  for  earth  it  is.  But  if  you 
cannot  reason  thus,  consider  that  we  too  shall  perish,  that 
many  of  those  who  have  possessed  it  have  gained  scarce  any 
advantage  by  it,  that  thousands  who  gloried  it  it  are  now 
dust  and  ashes.  That  they  are  suffering  extreme  punish- 
ment, and  far  more  beggarly  than  they  that  fed  from  glass 
and  earthenware ;  that  those  who  once  reclined  on  ivory 
couches,  are  poorer  now  than  those  who  are  lying  on  the 
dunghill.  But  it  delights  the  eyes !  How  many  other  things 
delight  them  more  !  The  flowers,  the  pure  sky,  the  firmament, 
the  bright  sun,  are  far  more  grateful  to  the  eye.  For  it  hath 
much  of  rust,  whence  some  have  asserted  that  it  was  black, 
which  appears  from  the  images  that  turn  black.  But  there  is 
no  blackness  in  the  sun,  the  heaven,  the  stars.  Much 
greater  delight  is  there  in  these  brilliants  m  than  in  its  colour. 
1  lit.  It  is  not  therefore  its  brilliancy1  that  makes  it  please,  but 
covetousness  and  iniquity;  these,  and  not  money,  give  the 
pleasure.  Cast  these  from  thy  soul,  and  what  appeared  so 
precious  will  seem  to  thee  more  worthless  than  clay.  Those 
who  are  in  a  fever  long  for  mud  when  they  see  it,  as  if  it 
were  spring  water ;  but  those  in  sound  health  seldom  wish 
even  for  water.  Cast  off  this  morbid  longing,  and  thou  wilt 
see  things  as  they  are.  And  to  prove  that  I  do  not  speak 
falsely,  know,  that  I  can  point  out  many  who  have  done  so. 
Quench  this  flame,  and  thou  wilt  see  that  these  things  are  of 
less  worth  than  flowers. 

Is  gold  good  ?  Yes,  it  is  good  for  almsgiving,  for  the 
relief  of  the  poor ;  it  is  good,  not  for  unprofitable  use,  to  be 
hoarded  up  or  buried  in  the  earth,  to  be  worn  on  the  hands 
or  the  feet  or  the  head.  It  was  discovered  for  this  end,  that 
with  it  we  should  loose  the  captives,  not  form  it  into  a  chain 
for  the  image  of  God.  Use  thy  gold  for  this,  to  loose  him 
that  is  bound,  not  to  chain  her  that  is  free.  Tell  me,  why 
dost  thou  value  above  all  things  what  is  of  so  little  worth  ? 
Is  it  the  less  a  chain,  because  it  is  of  gold  ?  does  the  material 

1  i.  e.  over  those  who  resist  him.  ix.  (3)  Tr.  p.  179. 

m  Lit.  '  flowers.'   See  on  Stat.  Horn. 


Bonds  of  gold  tend  to  the  chains  of  Hell.  61 

make  any  difference  n  ?  whether  it  be  gold  or  iron,  it  is  still  a  Hom. 
chain  ;    nay  the  gold  is  the  heavier.     What  then  makes  it  - 


light,  but  vain-glory,  and  the  pleasure  of  being  seen  to  wear  a 
chain,  of  which  you  ought  rather  to  be  ashamed  ?  To  make 
this  evident,  fasten  it,  and  place  the  wearer  in  a  wilderness  or 
where  there  is  no  one  to  see,  and  the  chain  will  at  once  be 
felt  heavy,  and  thought  burdensome. 

Beloved,  let  us  fear,  lest  we  be  doomed  to  hear  those 
terrible  words,  Bind  him  hand  and  foot.  And  why,  O  Matt- 
woman,  dost  thou  now  do  so  to  thyself?  No  prisoner  has  ' 
both  his  hands  and  his  feet  bound.  Why  bindest  thou  thy 
head  too  ?  For  thou  art  not  content  with  hands  and  feet, 
but  bindest  thy  head  and  thy  neck  with  many  chains.  I 
pass  over  the  care  that  comes  of  these  things,  the  fear,  the 
alarm,  the  strife  occasioned  by  them  with  thy  husband  if 
ever  he  wants  them,  the  death  it  is  to  people  when  they  lose 
any  of  them.  Canst  thou  call  this  a  pleasure  ?  To  gratify 
the  eyes  of  others,  dost  thou  subject  thyself  to  chains,  and 
cares,  and  perils,  and  uneasiness,  and  daily  quarrels  ?  This 
is  deserving  of  every  censure  and  condemnation.  Nay,  I 
entreat  you,  let  us  not  do  thus,  let  us  burst  every  bond  of  Acts  8, 
iniquity ;  let  us  break  our  bread  to  the  hungry,  and  let  us  do 
all  other  things,  which  may  ensure  to  us  confidence  before 
God,  that  we  may  obtain  the  blessings  promised  through 
Jesus  Christ  our  Lord,  with  Whom,  &c. 

n  Lit.  '  Is  it  the  material  that  makes  (an  iron  chain)  a  chain?' 


HOMILY     VIIL 


1  Tim.  ii.  8,  9,  10. 

/  will  therefore  that  men  pray  every  where,  lifting  up  holy 
hands,  without  wrath  and  doubting.  In  like  manner  also, 
that  women  adorn  themselves  in  modest  apparel,  with 
shame facedness  and  sobriety  ;  not  with  broidered  hair,  or 
gold,  or  pearls,  or  costly  array;  but  {ivhich  becometh 
women  professing  godliness)  with  good  works. 

(1)  When  thou  prayest,  saith  Christ,  thou  shall  not  be  as  the 

6  gtfc'  'hypocrites  are;  for  they  love  to  pray  standing  in  the  syna- 
gogues and  in  the  corners  of  the  streets,  thai  they  may  be 
seen  of  men.  Verily  I  say  unto  you,  they  have  their  re- 
ward. But  thou,  when  thou  prayest,  enter  into  thy  closet, 
and  when  thou  hast  shut  thy  door,  pray  to  thy  Father, 
which  is  in  secret;  and  thy  Father,  ivhich  seeth  in  secret, 
shall  reward  thee  openly.  What  then  says  Paul  ?  /  will 
therefore  that  men  pi-ay  every  where,  lifting  up  holy  hands, 
without  wrath  and  doubting.  This  is  not  contrary  to 
the  other,  God  forbid,  but  quite  in  harmony  with  it.  But 
how,  and  in  what  way?  We  must  first  consider  what 
means,  enter  into  thy  closet,  and  why  Christ  commands  this, 
if  we  are  to  pray  in  every  place  ?  or  whether  we  may  not 
pray  in  the  church,  nor  in  any  other  part  of  the  house,  but 
the  closet  ?  What  then  means  that  saying  ?  Christ  is  re- 
commending us  to  avoid  ostentation,  when  He  bids  us  offer 
our  prayers  not  only  privately,  but  secretly.  For,  when  He 
Matt.  6,  says,  Let  not  thy  left  hand  know  what  thy  right  hand 
doeth,  it  is  not  the  hands  that  He  considers,  but  He  is 
bidding  them  use  the  utmost  caution  against  ostentation :  and 


Praying  every  where.      What  are  holy  hands.  63 

He  is  doing  the  like  here ;  He  did  not  limit  prayer  to  one  H  om. 
place,  but  required   one  thing  alone,  the  absence  of  vain-  . 

glory.     The  object  of  Paul  is  to  distinguish  the  Christian 
from  the  Jewish  prayers,  therefore  observe  what  he  says  :   In 
every  place  lifting  up  holy  hands,  which  was  not  permitted 
the  Jews,  for  they  were  not  allowed  to   approach  God,  to 
sacrifice  and  perform  their  services,  elsewhere,  but  assembling 
from  all  parts  of  the  world  in  one  place,  they  were  bound  to 
perform  all  their  worship  '  in  the  temple.     In  opposition  to1,  T«  T^ 
this  he  introduces  his  precept,  and  freeing  them  from  this*;   T 
necessity,  he  says  in  effect,  Our  ways  are  not  like  the  Jewish ; 
for  as  Christ  commanded  us  to  pray  for  all  men  because  He 
died  for  all  men,  and  I  preach  these  things  for  all  men, 
so  it  is   good  to  pray  every  where.     Henceforth  the  con- 
sideration is  not  of  the  place  but  of  the  manner  of  the  prayer; 
pray  every  where,  but  every  where  lift  up  holy  hands.     That 
is  the  thing  required.     And  what  is  holy2?    Pure.    And  whal2 <*-/»»« 
is  pure  ?  Not  washed  with  water,  but  free  from  covetousness, 
murder,    rapacity,   violence,   without    wrath    and   doubting. 
What  means  this  ?    Who  is  angry  when  he  prays  ?  It  means, 
without  bearing  malice.     Let  the  mind  of  him  that  prays  be 
pure,  freed  from  all  passion.     Let  no  one  approach  God  in 
enmity,    or   in    an    unamiable    temper,    or    with    doubting. 
What  is  without  doubting?   Let  us  hear.     It  implies  that  we 
should  have  no  misgiving  but  that  we  shall  be  heard.     For 
it  is  said,   whatever  ye  ask  believing  ye  sli all  receive.     And  Matt, 
again,  ivhen  ye  stand  praying  forgive,  if  ye  have  ought  against^  22a 
any  one.     This  is  to  pray  without  wrath  and  doubting.     Butu,  25. 
how  can  I  believe  that  I  shall  obtain  ray  request  ?   By  asking 
nothing  opposed  to  that  which  He  is  ready  to  grant,  nothing 
unworthy  of  the  great  King,  nothing  worldly,  but  all  spiritual 
blessings;   if  you  approach  him  without  wrath,  having  pure 
hands,  holy  hands:  hands  employed  in  almsgiving  are  holy. 
Approach  Him  thus,  and  you  will  certainly  obtain  your  re- 
quest.    For  if  ye  being  evil  know  how  to  give  good  gifts  to  Matt, 
your  children,  how  much  more  shall  your  Father  which  is  in7,  ll" 
Heaven  give  good  things  to  them  that  ask  Him  ?    By  doubt- 
ing, he  means  misgiving.     In  like  manner  he  says,  I  will 
that   women    approach    God   without   wrath    and    doubting, 
lifting  up  holy  hands :  that  they  should  not  follow  their  own 


64  Ornaments  inconsistent  with  penitence. 

l  Tim.  desires,  nor  be  covetous  or  rapacious.  For  what  if  a  woman 
2'  8'  does  not  rob  or  steal  herself,  but  does  it  through  means  of 
her  husband?  Paul  however  requires  something  more  of 
women,  that  they  adorn  themselves  in  modest  appa~ 
rel,  with  shamefacedness  and  sobriety ;  not  with  broidered 
hair  or  gold  or  pearls  or  costly  array  ;  but  (which  becometh 
women  professing  godliness)  ivith  good  works.  But  what  is 
this  modest  apparel?  Such  attire  as  covers  them  completely, 
and  decently,  not  with  superfluous  ornaments,  for  the  one  is 

Moral. becoming,  the  other  is  not.  What?  Dost  thou  approach 
God  to  pray,  with  broidered  hair  and  ornaments  of  gold  ? 
Art  thou  come  to  a  dance  ?  to  a  marriage  ?  to  a  gay  proces- 
sion ?  There  such  a  broidery,  such  costly  garments,  had 
been  seasonable,  here  not  one  of  them  is  wanted.  Thou 
art  come  to  pray,  to  supplicate  for  pardon  of  thy  sins,  to 
plead  for  thine  offences,  beseeching  the  Lord,  and  hoping 
to  render  Him  propitious  to  thee.  Why  dost  thou  adorn  thyself? 
This  is  not  the  dress  of  a  suppliant.  How  canst  thou  groan  ? 
How  canst  thou  weep?  How  pray  with  fervency,  when  thus 
attired  ?  Shouldest  thou  weep,  thy  tears  will  be  the  ridicule 
of  the  beholders.  She  that  weeps  ought  not  to  be  wearing 
gold.  It  were  but  acting,  and  hypocrisy.  For  is  it  not  act- 
ing to  pour  forth  tears  from  a  soul  so  overgrown  with  extra- 
vagance and  ambition?  Away  with  such  hypocrisy!  God 
is  not  mocked!  This  is  the  attire  of  actors  and  dancers,  that 
live  upon  the  stage.  Nothing  of  this  sort  becomes  a  modest 
woman,  who  should  be  adorned  with  shamefacedness  and 
sobriety. 
(2)  Imitate  not  therefore  the  courtesans.  For  by  such  a  dress 
they  allure  their  many  lovers ;  and  hence  many  have  incurred 
a  disgraceful  suspicion,  and,  instead  of  gaining  any  advantage 
from  their  ornaments,  have  injured  manya  by  bearing  this 
character.  For  as  the  adulteress,  though  she  may  have  a 
character  for  modesty,  derives  no  benefit  from  that  character, 
in  the  Day,  when  He  who  judges  the  secrets  of  men  shall 
make  all  things  manifest;  so  the  modest  woman,  if  she  con- 
trive by  this  dress  to  pass  for  an  adulteress,  will  lose  the  ad- 
vantage of  her  chastity.  For  many  have  suffered  harm  by 
this  opinion.    '  What  can  I  do,'  thou  sayest,  '  if  another  sus- 

a  He  means  either  by  jealousy  or  temptation. 


Virgins  not  to  seek  admiration  by  their  dress.  65 

pects  me  V  But  thou  givest  the  occasion  by  thy  dress,  thy  Hom. 
looks,  thy  gestures.  It  is  for  this  reason  that  Paul  discourses  -^  IIL 
much  of  dress,  and  much  of  modesty.  And  if  he  would  re- 
move those  things  which  are  only  the  indications  of  wealth, 
as  gold,  and  pearls,  and  costly  array ;  how  much  more  those 
things  which  imply  studied  ornament,  as  painting,  colouring 
the  eyes,  a  mincing  gait,  the  affected  voice,  a  languishing 
and  wanton  look ;  the  exquisite  care  in  putting  on  the  cloak 
and  bodice,  the  nicely-wrought  girdle,  and  the  closely-fitted 
shoes?  For  he  glances  at  all  these  things,  in  speaking  of 
modest  apparel  and  shamefacedness.  For  such  things  are 
shameless  and  indecent. 

Bear  with  me,  I  beseech  you,  for  it  is  not  my  aim  by  this 
plain  reproof  to  wound  or  pain  you,  but  to  remove  from  my 
flock  all  that  is  unbecoming  to  them.  But  if  these  prohibi- 
tions are  addressed  to  those  who  have  husbands,  who  are 
rich,  and  live  luxuriously;  much  more  to  those  who  have 
professed  virginity.  But  what  virgin,  you  say,  wears  gold,  or 
broidered  hair?  Yet  there  may  be  such  a  studied  nicety  in  a 
simple  dress,  as  that  these  are  nothing  to  it.  You  may  study 
appearance  in  a  common  garment  more  than  those  who  wear 
gold.  For  when  a  very  dark  coloured  robe  is  drawn  closely 
round  the  breast  with  the  girdle,  (as  dancers  on  the  stage  are 
attired,)  with  such  nicety  that  it  may  neither  spread  into  breadth 
nor  shrink  into  scantiness,  but  be  between  both ;  and  when  the 
bosom  is  setoff  with  many  folds,  is  not  this  more  alluring  than 
any  silken  robes?  and  when  the  shoe,  shining  through  its 
blackness,  ends  in  a  sharp  point,  and  imitates  the  elegance  of 
painting,  so  that  even  the  breadth  of  the  sole  is  scarce 
visible — or  when  though  you  do  not  indeed  paint  the  face,  you 
spend  much  time  and  pains  on  washing  it,  and  spread  a  veil 
across  the  forehead b,  whiter  than  the  face  itself — and  above 
that  put  on  a  hood l,  of  which  the  blackness  may  set  off  the  i  <pd^:. 
white  by  contrast — is  there  not  in  all  this  the  vanity  of  dress  ? 
What  can  one  say  to  the  perpetual  rolling  of  the  eyes  ?  to  the 
putting  on  of  the  stomacher  so  artfully  as  sometimes  to  con- 
ceal, sometimes  to  disclose,  the  fastening?  For  this  too  they 
sometimes  expose,  so  as  to  shew  the  exquisiteness  of  the  cincture, 

b  f*i?a   rou  (itTu-rov.     The    reading     '  so    as    to   make    one    effect  with  the 
is    suspected,    but   it   seems    to    mean     forehead.' 


60  Display  of  Virgins  adultery  against  Christ. 

i  Tim.  winding  the  hood  entirely  round  the  head.  Then  like  the 
'  '  -  players,  they  wear  gloves  so  closely  fitted,  that  they  seem  to 
grow  upon  the  hands:  and  we  might  speak  of  their  walk, 
and  other  artifices  more  alluring  than  any  ornaments  of  gold. 
Let  us  fear,  beloved,  lest  we  also  hear  what  the  Prophet  said 
to  the  Hebrew  women  who  were  so  studious  of  outward  orna- 
is.3,24.  ment ;  Instead  of  a  girdle,  thou  shall  be  girded  with  a 
"  "  halter,  instead  of  well-set  hair,  baldness.  These  things  and 
many  others,  invented  only  to  be  seen  and  to  attract  beholders, 
are  more  alluring  than  golden  ornaments.  These  are  no 
trifling  faults,  but  displeasing  to  God,  and  enough  to  mar  all 
the  self-denial  of  virginity. 
(3)  Thou  hast  Christ  for  thy  Bridegroom,  O  virgin,  why  dost 
thou  seek  to  attract  human  lovers?  He  will  judge  thee  as 
an  adulteress.  Why  dost  thou  not  wear  the  ornament  that  is 
pleasing  to  Him;  modesty,  chastity,  orderliness,  and  sober 
apparel?  This  is  meretricious,  and  disgraceful.  We  can  no 
longer  distinguish  harlots  and  virgins,  to  such  indecency 
have  they  advanced.  A  virgin's  dress  should  not  be  studied, 
but  plain,  and  without  labour;  but  now  they  have  many 
artifices  to  make  their  dress  conspicuous.  O  woman,  cease 
from  this  folly.  Transfer  this  care  to  thy  soul,  to  the  inward 
adorning.  For  the  outward  ornament  that  invests  thee,  suf- 
fers not  that  within  to  become  beautiful.  He  that  is  con- 
cerned for  that  which  is  without,  despises  that  which  is  within, 
even  as  he  that  is  unconcerned  about  the  exterior,  bestows 
all  his  care  upon  the  interior.  Say  not, '  Alas !  I  wear  a  thread- 
bare garment,  mean  shoes,  a  worthless  veil ;  what  is  there  of 
ornament  in  these?'  Do  not  deceive  thyself.  It  is  possible, 
as  I  said,  to  study  appearance  more  by  these  than  by 
costlier  dresses ;  especially  when  they  are  close-fitted  to  the 
body,  fashioned  to  an  immodest  shew,  and  of  shining 
1  So  b.  neatness  1.  Thou  excusest  thyself  to  me,  but  what  canst 
ful  read-  thou  say  to  God,  Who  knows  the  heart  and  the  spirit  with 
ing)  which  thou  doest  these  things?  '  It  is  not  done  for  for- 
nication!' Perhaps  not,  but  for  admiration;  and  dost  thou 
not  blush  for  shame  to  be  admired  for  such  things?  But 
thou  sayest,  '  It  is  but  chance  I  am  so  dressed,  and  for  no  mo- 
tive of  this  kind.'  God  knoweth  what  thou  sayest  to  me:  is 
it  to  me  thou  must  give  account?     Nay,  it  is  to  Him  Who  is 


A  Virgin's  warfare  requires  the  whole  mind.  G7 

present  at  thy  actions,  and  will  One  Day  inquire  into  them,  Hom. 
to  Whom  all  things  are  naked  and  open.     It  is  on  this  ac-  - IIT' 
count  that  we  now  urge  these  things,  that  we  may  not  let 
you  be  amenable   to  those  severe  judgments.     Let  us  fear 
therefore  lest  He  reprove  you  in  the  words  of  the  Prophet  to 
the  Jewish  women.     They  conie  to  be  seen  of  me  wantoning  Is.  '■*, 
and  mincing  as  they  go,  and  making  a  tinkling  with  their 
feet. 

Ye  have  taken  upon  you  a  great  contest,  where  wrestling, 
not  ornament,  is  required;  where  the  battle  awaits  you,  not 
sloth  and  ease.  Observe  the  combatants  and  wrestlers  in  the 
games.  Do  they  concern  themselves  about  their  walk,  or 
their  dress?  No,  but  scorning  all  these,  and  throwing  about 
them  a  garment0  dripping  with  oil,  they  look  only  to  one  thing, 
to  wound,  and  not  be  wounded.  The  devil  stands  grinding  his 
teeth,  watching  to  destroy  thee  every  way,  and  thou  remainest 
unconcerned,  or  concerned  only  about  this  satanic  ornament. 
I  say  nothing  about  the  voice,  though  much  affectation  is  shewn 
in  this  also,  nor  about  perfumes,  and  other  such  luxuries.  It 
is  for  these  things  we  are  ridiculed  by  the  women  of  the 
world.  The  respect  for  virginity  is  lost.  No  one  honours 
a  virgin  as  she  ought  to  be  honoured.  They  have  given 
occasion  to  their  own  dishonour.  Ought  not  they  to  be 
looked  up  to  in  the  Church  of  God,  as  women  coming  from 
heaven?  but  now  they  are  despised,  and  deservedly,  though 
not  those  among  them  who  are  discreet.  But  when  one  who 
has  a  husband  and  children,  and  presides  over  a  household, 
sees  thee,  who  ought  to  be  crucified  to  the  world,  more  de- 
voted to  the  world  than  herself,  will  she  not  ridicule  and  de- 
spise thee?  See  what  care!  what  pains!  In  thy  humble 
dress,  thou  exceedest  her  who  wears  the  costliest  ornament, 
and  art  more  studious  of  appearance  than  she  who  is  arrayed 
in  gold.  What  is  becoming  to  thee  thou  seekest  not;  that 
which  misbecomes  thee  thou  pursuest,  when  thou  oughtest 
to  be  occupied  in  good  works.  On  this  account  virgins  are 
less  honoured  than  women  of  the  world.  For  they  do  not 
perform  woi'ks  worthy  of  their  virgin  profession.  This  is 
not  said  to  all;  or  rather  it  is  said  to  all;  to  those  who  are  in 
fault,  that  they  may  learn  modesty ;  to  those  who  are  free 
c  See  on  Stat.  Hom.  i.  16.  Tr.  p,  18.  note  a. 
F  2 


08         Admonition  not  meant  to  grieve,  but  to  correct. 

l  Tim.  from  blame,  that  they  may  teach  modesty  to  others.  But 
-  '  '  -  beware  lest  this  rebuke  be  verified  in  deed.  For  we  have  not 
said  these  things  that  we  may  grieve,  but  that  we  may  correct 
you,  that  we  may  glory  in  you.  And  may  we  all  do  those 
things  which  are  acceptable  to  God,  and  live  to  His  glory, 
that  we  may  obtain  the  blessings  promised  by  the  grace  and 
lovinglrindness  of  our  Lord  Jesus  Christ,  with  Whom,  &c. 


HOMILY      IX. 


1  Tim.  ii.  11—15. 


Let  the  women  learn  in  silence  with  all  subjection.  But  I 
suffer  not  a  woman  to  teach,  nor  to  usurp  authority  over 
the  man,  but  to  be  in  silence.  For  Adam  was  first  formed, 
then  Eve.  And  Adam  was  not  deceived,  but  the  woman 
being  deceived  was  in  the  transgression.  Notwithstanding 
she  shall  be  saved  in  childbearing,  if  they  continue  in 
faith  and  charity  and  holiness  with  sobriety. 

Great  modesty  and  great  propriety  does  the  blessed  Paul 
require  of  women,  and  that  not  only  with  respect  to  their 
dress  and  appearance :    he  proceeds  even  to  regulate  their 
speech.   And  what  says  he  ?    Let  the  woman  learn  in  silence; 
that  is,  let  her  not  speak  at  all  in  the  church;  which  rule  he 
has  also  given  in  his  Epistle  to  the  Corinthians,  where  he 
says,  Lt  is  a  shame  for  women  to  speak  in  the  church;    and  i  Cor. 
the  reason  is,  that  the  law  has  made  them  subject  to  men. 14'  3o> 
And  again  elsewhere,  And  if  they  will  learn  any  thing,  let  ibid. 
them  ask  their  husbands  at  home.     Then  indeed  the  women, 
from  such  teaching,  kept  silence;  but  now  there  is  apt  to  be 
great  noise  among  them,  much  clamour  and  talking,  and  no 
where  so  much  as  in  this  place.      They  may  all  be  seen 
here  talking  more  than  in  the  market,  or  at  the  bath.    For,  as 
if  they  came  hither  for  recreation,  they  are  all  engaged  in 


70  Silence  in  Church.      Women  not  to  teach. 

i  Tim.  conversing  upon  unprofitable  subjects.    Thus  all  is  confusion, 

"and   they   seem   not   to  understand,   that   unless   they   are 

quiet,  they  cannot  learn  any  thing  that  is  useful.  For  when 
our  discourse  strains  against  the  talking,  and  no  one  minds 
what  is  said,  what  good  can  it  do  to  them?  To  such  a  degree 
should  women  be  silent,  that  they  are  not  allowed  to  speak 
not  only  about  worldly  matters,  but  not  even  about  spiritual 
things,  in  the  church.  This  is  order,  this  is  modesty,  this 
will  adorn  her  more  than  any  garments.  Thus  clothed,  she 
will  be  able  to  offer  her  prayers  in  the  manner  most  be- 
coming. 

But  I  suffer  not  a  woman  to  teach.  I  do  not  suffer,  he 
says.  What  place  has  this  command  here  ?  The  fittest.  He 
was  speaking  of  quietness,  of  propriety,  of  modesty,  so 
having  said  that  he  wished  them  not  to  speak  in  the  church, 
to  cut  off  all  occasion  of  conversation,  he  says,  let  them  not 
teach,  but  occupy  the  station  of  learners.  For  thus  they  will 
shew  submission  by  their  silence.  For  the  sex  is  naturally 
somewhat  talkative:  and  for  this  reason  he  restrains  them  on  all 
sides.  For  Adam,  says  he,  was  first  formed,  then  Eve.  And 
Adam  was  not  deceived,  but  the  woman  being  deceived  was 
in  the  transgression. 

If  it  be  asked,  what  has  this   to   do   with  women  of  the 

present  day?  it  shews  that  the  male  sex  enjoyed  the  higher 

honour.    Man  was  first  formed;  and  elsewhere  he  shews  their 

1  Cor.    superiority.     Neither  was  the  man  created  for  the  woman, 

n'9-     but  the  woman  for  the  man.     Why  then  does  he  say  this? 

He  wishes  the  man  to  have  the  preeminence  in  every  way ;  both 

for  the  reason  given  above,  he  means,  let  him  have  precedence, 

and  on  account  of  what  occurred  afterwards.    For  the  woman 

taught  the  man  once,  and  made  him  guilty  of  disobedience, 

and  wrought  our  ruin.     Therefore  because  she  made  a  bad 

use  of  her  power  over  the  man,  or  rather  her  equality  with 

Gen>  3    him,  God  made  her  subject  to  her  husband.    Thy  desire  shall 

16'         be  to  thy  husband.     This  had  not  been  said  to  her  before. 

But  how  was  Adam  not  deceived?  If  he  was  not  deceived, 
he  did  not  then  transgress?  Attend  carefully.  The  woman 
said,  The  serpent  beguiled  me.  But  the  man  did  not  say,  The 
woman  deceived  me,  but,  she  gave  me  of  the  tree,  and  I  did 
eat.     Now  it  is  not  the  same  thing  to  be  deceived  by  a  fellow- 


Eve's  bad  teaching.     Salvation  by  Childbearing.       71 

creature,  one  of  the  same  kind,  as  by  an  inferior  and  subor-   Hom. 

dinate  animal.     This  is  truly   to  be   deceived.      Compared  - 

therefore  with  the  woman,  he  is  spoken  of  as  not  deceived. 
For  she  was  beguiled  by  an  inferior  and  subject,  he  by  an  equal. 
Again,  it  is  not  said  of  the  man,  that  he  saw  the  tree  was 
good  for  food,  but  of  the  woman,  and  that  she  did  eat,  and 
gave  it  to  her  husband:  so  that  he  transgressed,  not  captivated 
by  appetite,  but  merely  from  the  persuasion  of  his  wife.  The 
woman  taught  once,  and  ruined  all.  On  this  account  there- 
fore he  saith,  let  her  not  teach.  But  what  is  it  to  other  wo- 
men, that  she  suffered  this?  Tt  certainly  concerns  them;  for 
the  sex  is  weak  and  fickle,  and  he  is  speaking  of  the  sex  col- 
lectively. For  he  says  not  Eve,  but  the  woman,  which  is  the 
common  name  of  the  whole  sex,  not  her  proper  name.  Was 
then  the  whole  sex  included  in  the  transgression  for  her 
fault?  As  he  said  of  Adam,  After  the  similitude  of  Adam's  r0iu.  5, 
transgression,  who  is  the  figure  of  Him  that  vjas  to  come;  14- 
sp  here  the  female  sex  transgressed,  and  not  the  male.  Shall 
not  women  then  be  saved?  Yes,  by  means  of  children.  For 
it  is  not  of  Eve  that  he  says,  If  they  continue  in  faith  and 
charity  and  holiness  with  sobriety.  What  faith?  what 
charity?  what  holiness  with  sobriety?  It  is  as  if  he  had  said, 
*  Ye  women,  be  not  cast  down,  because  your  sex  has  incurred 
blame.  God  has  granted  you  another  opportunity  of  salva- 
tion, by  the  bringing  up  of  children,  so  that  you  are  saved, 
not  only  by  yourselves,  but  by  others.'  See  how  many  ques- 
tions are  involved  in  this  matter.  The  woman,  he  says,  being 
deceived  was  in  the  transgression.  What  woman  ?  Eve.  Shall 
she  then  be  saved  by  child-bearing?  He  does  not  say  that, 
but,  the  race  of  women  shall  be  saved.  Was  not  it  then  in- 
volved in  transgression  ?  Yes,  it  was,  still  Eve  transgressed, 
but  the  whole  sex  shall  be  saved,  notwithstanding,  by  child- 
bearing.  And  why  not  by  their  own  personal  virtue  ?  For  has 
she  excluded  others  from  this  salvation  ?  And  what  will  be 
the  case  with  virgins,  with  the  barren,  with  widows  who  have 
lost  their  husbands,  before  they  had  children  ?  will  they  perish  ? 
is  there  no  hope  for  them  ?  yet  virgins  are  held  in  the  highest 
estimation.     What  then  does  he  mean  to  say? 

Some  interpret  his  meaning  thus.     As  what  happened  to     (*2) 
the  first  woman  occasioned  the  subjection  of  the  whole  sex, 


72  Women  may  be  saved  without  Children ,  or  rewarded/or  them. 

1  Tim.  (for   since   Eve    was  formed  second   and  made  subject,  he 

2  15 

— — -  says,  let  the  rest  of  the  sex  be  in  subjection,)  so  because  she 
transgressed,  the  rest  of  the  sex  are  also  in  transgression. 
But  this  is  not  fair  reasoning;  for  at  the  creation  all  was 
the  gift  of  God,  but  in  this  case,  it  is  the  consequence  of  the 
woman's  sin.  But  this  is  the  amount  of  what  he  says.  As 
all  men  died  through  one,  because  that  one  sinned,  so  the 
whole  female  race  transgressed,  because  the  woman  was  in 
the  transgression.  Let  her  not  however  grieve.  God  hath  given 
her  no  small  consolation,  that  of  childbearing.  And  if  it  be 
said  that  this  is  of  nature,  so  is  that a  also  of  nature ;  for  not  only 
that  which  is  of  nature  has  been  granted,  but  also  the  bringing 
up  of  children.  If  they  continue  in  faith  and  charity  and 
holiness  with  sobriety ;  that  is,  if  after  childbearing,  they  keep 
themb  in  charity  and  purity.  By  these  means  they  will  have 
no  small  reward  on  their  account,  because  they  have  trained 
up  wrestlers  for  the  service  of  Christ.  By  holiness  he  means 
good  life,  modesty,  and  sobriety. 

Chap.  iii.  ver.  1.  This  is  a  faithful  saying. 

This  relates  to  the  present  subject,  not  to  what  follows, 
respecting  the  office  of  a  Bishop.  For  as  it  was  doubted,  he 
affirms  it  to  be  a  true  saying,  that  fathers  may  be  benefited 
by  the  virtue  of  their  children,  and  mothers  also,  when  they 
have  brought  them  up  well.  But  what  if  she  be  herself 
addicted  to  wickedness  and  vice  ?  Will  she  then  be  bene- 
fited by  the  bringing  up  of  children  ?  Is  it  not  probable 
that  she  will  bring  them  up  to  be  like  herself?  It  is  not 
therefore  of  any  woman,  but  of  the  virtuous  woman,  that  it 
is  said  she  shall  receive  a  great  recompense  for  this  also. 
Moral.  Hear  this,  ye  fathers  and  mothers,  that  your  bringing  up  of 
children  shall  not  lose  its  reward.  This  also  he  says,  as  he 
l  Tim  proceeds,  Well  reported  of  for  good  works;  if  she  have 
'  '  brought  up  children.  Among  other  commendations  he 
reckons  this  one,  for  it  is  no  light  praise  to  devote  to  God 
those  children  which  are  given  them  of  God.  For  if  the 
basis,  the  foundation  which  they  lay  be  good,  great  will  be 

a  The  sense  is  obscure,  but  he  seems  of  sin.     See  on  Stat.  Horn.  ii.  19.  Tr. 

to  mean  '  the  ordinary  way  of  salva-  p.  47.  and  va^afiuh'a,  elsewhere, 
tion,'  and  by  <  consolation,'  a  way  of         b  i.  e.  their  children.   Colb.  laurous, 

obtaining  relief  from  the  consequences  which  cannot  be  right. 


Punishment  for  neglect  of  Children.  73 

their  reward  ;  as  great,  if  they  neglect  it,  will  be  their  Hon. 
punishment.  It  was  on  account  of  his  children  that  Eli — — 
perished.  For  he  ought  to  have  admonished  them,  and 
indeed  he  did  admonish  them,  but  not  as  he  ought ;  but  from 
his  unwillingness  to  give  them  pain  he  destroyed  both  him- 
self and  them.  Hear  this,  ye  fathers,  bring  your  children 
up  with  great  care  in  the  nurture  and  admonition  of  the  Eph.  6, 
Lord.  Youth  is  wild,  and  requires  many  governors,  teachers, 
directors,  attendants,  and  tutors  ;  and  after  all  these,  it  is  a 
happiness  if  it  be  restrained.  For  as  a  horse  not  broken  in, 
or  a  wild  beast  untamed,  such  is  youth.  But  if  from  the 
beginning,  from  the  earliest  age,  we  fix  it  in  good  rules, 
much  pains  will  not  be  required  afterwards ;  for  good  habits 
formed  will  be  to  them  as  a  law.  Let  us  not  suffer  them  to 
do  any  thing  which  is  agreeable,  but  injurious ;  nor  let  us 
indulge  them,  as  forsooth  but  children.  Especially  let  us 
train  them  in  chastity,  for  there  is  the  very  bane  of  youth. 
For  this  many  struggles,  much  attention  will  be  necessary. 
Let  us  take  wives  for  them  early,  so  that  their  brides  may 
receive  their  bodies  pure  and  unpolluted,  so  their  loves  will 
be  more  ardent.  He  that  is  chaste  before  marriage,  much 
more  will  he  be  chaste  after  it ;  and  he  that  practised  forni- 
cation before,  will  practise  it  after  marriage.  All  bread,  it  Ecdu.«. 
is  said,  is  sweet  to  the  fornicator.  Garlands  are  wont  to  be  23' **' 
worn  on  the  heads  of  bridegrooms,  as  a  symbol  of  victory, 
betokening  that  they  approach  the  marriage  bed  unconquered 
by  pleasure.  But  if  captivated  by  pleasure  he  has  given 
himself  up  to  harlots,  why  does  he  wear  the  garland,  since 
he  has  been  subdued? 

Let  us  admonish  them  of  these  things.  Let  us  employ 
sometimes  advice,  sometimes  warnings,  sometimes  threaten- 
ing. In  children  we  have  a  great  charge  committed  to  us. 
Let  us  bestow  great  care  upon  them,  and  do  every  thing  that 
the  Evil  one  may  not  rob  us  of  them.  But  now  our  practice 
is  the  very  reverse  of  this.  We  take  all  care  indeed  to  have 
our  farm  in  good  order,  and  to  commit  it  to  a  faithful 
manager,  we  look  out  for  it  an  ass-driver,  and  muleteer,  and 
bailiff,  and  a  clever  accomptant.  But  we  do  not  look  out  for 
what  is  much  more  important,  for  a  person  to  whom  we  may 


74  No  inheritance  like  virtue.  A  Mother's  duty  to  daughters. 

i  Tim.  commit  our  son  as  the  guardian  of  his  morals,  though  this 
— L_l_  is  a  possession  much  more  valuable  than  all  others.  It  is  for 
him  indeed  that  we  take  such  care  of  our  estate.  We  take 
care  of  our  possessions  for  our  children,  but  of  the  children 
themselves  we  take  no  care  at  all.  What  an  absurdity  is 
this !  Form  the  soul  of  thy  son  aright,  and  all  the  rest  will 
be  added  hereafter.  If  that  is  not  good,  he  will  derive  no 
advantage  from  his  wealth,  and  if  it  is  formed  to  goodness 
he  will  suffer  no  harm  from  poverty.  Wouldest  thou  leave 
him  rich  ?  teach  him  to  be  good :  for  so  he  will  be  able  to 
acquire  wealth,  or  if  not,  he  will  not  fare  worse  than  they 
who  possess  it.  But  if  he  be  wicked,  though  you  leave  him 
boundless  wealth,  you  leave  him  no  one  to  take  care  of  it, 
and  you  render  him  worse  than  those  who  are  reduced  to 
extreme  poverty.  For  poverty  is  better  than  riches  for  those 
children  who  are  not  well-disposed.  For  it  retains  them  in 
some  degree  of  virtue  even  against  their  will.  Whereas 
money  does  not  suffer  those  who  would  be  sober  to  continue 
so,  it  leads  them  away,  ruins  them,  and  plunges  them  into 
infinite  dangers. 

Mothers,  be  specially  careful  to  regulate  your  daughters 
well ;  for  the  management  of  them  is  easy.  Be  watchful 
over  them,  that  they  may  be  keepers  at  home.  Above  all, 
instruct  them  to  be  pious,  modest,  despisers  of  wealth,  in- 
different to  ornament.  In  this  way  dispose  of  them  in  marriage. 
For  if  you  form  them  in  this  way,  you  will  save  not  only 
them,  but  the  husband  who  is  destined  to  marry  them,  and 
not  the  husband  only,  but  the  children,  not  the  children  only, 
but  the  grandchildren.  For  the  root  being  made  good,  good 
branches  will  shoot  forth,  and  still  become  better,  and  for  all 
these  you  will  receive  a  reward.  Let  us  do  all  things  there- 
fore, as  benefiting  not  only  one  soul,  but  many  through  that 
one.  For  they  ought  to  go  from  their  fathers'  house  to 
marriage,  as  combatants  from  the  school  of  exercise,  furnished 
with  all  necessary  knowledge,  and  to  be  as  leaven  able  to 
transform  the  whole  lump  to  its  own  virtue.  And  let  your 
sons  be  so  modest,  as  to  be  distinguished  for  their  steadiness 
and  sobriety,  that  they  may  receive  great  praise  both  from 
God  and  men.     Let  them  learn  to  govern  their  appetites,  to 


Character  to  be  formed  in  sons.  75 

avoid  extravagance,  to  be  good  economists,  affectionate,  and  Hon. 
submissive  to  rule.     For  so  they  will  be  able  to  secure  a    IX' 
good  reward  to  their  parents,  so  all  things  will  be  done  to 
the  glory  of  God,  and  to  our  salvation,  through  Christ  Jesus 
our  Lord,  with  Whom,  &c. 


HOMILY 


1  Tim.  iii.  1,  2,  3,  4. 

If  a  man  desire  the  office  of  a  Bishop,  he  desireth  a  good 
work.  A  Bishop  then  must  be  blameless,  the  husband  of 
one  wife,  vigilant,  sober,  of  good  behaviour,  given  to  hospi- 
tality, apt  to  teach ;  not  given  to  wine,  no  striker,  not 
greedy  of  filthy  lucre;  but  patient,  not  a  brawler,^  not 
covetous;  one  that  ruleth  well  his  own  house,  having  h is 
children  in  subjection  with  all  gravity. 

(1)         As    now    proceeding    to     discourse     of    the     Episcopal 

office,  he  sets  out  with  shewing  what  sort  of  a  person  a  Bishop 

ought  to  be.     And  here  he  does  not  do  it  as  in  the  course 

of  his  exhortation  to  Timothy,  but  addresses  all,  and  instructs 

others  through  him.     And  what  says  he  ?  If  a  man  desire 

the  office  of  a  Bishop,  I  do  not  blame  him,  for  it  is  a  work  of 

protection.     If  any  one  has  this  desire,  so  that  he  does  not 

covet  the  dominion  and  authority,  but  wishes  to  protect  the 

Church,  I  blame  him  not.     For  lie  desireth  a  good  work. 

Even  Moses  desired  the  office,  though  not  the  power,  and  his 

Acts  7,  desire  exposed  him  to  that  taunt,  Who  made  thee  a  ruler  and 

Exod.  2  a  judge  over  us  ?  If  any  one,  then,  desire  it  in  this  way,  let  him 

14-        desire  it.     For  the  Episcopate  is  so  called  from  having  the 

oversight  of  all. 

A  Bishop  then,  he  says,  must  be  blameless,  the  husband  of 

one  wife.     This  he  does  not  lay  down   as   a  rule,  as  if  he 

must  not  bo  without  one,  but  as  prohibiting  his  having  more 

'<*/"-      than  one1.     For  even   the   Jews  were   allowed   to  contract 


Character  required  in  Bishops.  77 

second  marriages,  and  even  to  have  two  wives  at  one  time.  Hon. 
For  marriage  is  honourable.  Some  however  say,  that  this  is  _  ' 
said  that  he  should  be  the  husband  of  one  wife a.  Blameless.  4. 
Every  virtue  is  implied  in  this  word;  so  that  if  any  one  be 
conscious  to  himself  of  any  sins,  he  doth  not  well  to  desire 
an  office  for  which  his  own  actions  have  disqualified  him. 
For  such  an  one  ought  to  be  ruled,  and  not  to  rule  others. 
For  he  who  bears  rule  should  be  brighter  than  any  luminary ; 
his  life  should  be  unspotted,  so  that  all  should  look  up  to 
him,  and  make  his  life  the  model  of  their  own.  But  in 
employing  this  exhortation,  he  had  no  common  object  in 
view.  For  he  too1  was  about  to  appoint  Bishops,  (which  i  i.  e. 
also  he  exhorts  Titus  to  do  in  his  Epistle  to  him,)  and  as  it  ^imo" 
was  probable  that  many  would  desire  that  office,  therefore  he 
urges  these  admonitions.  Vigilant,  he  says,  that  is,  circum- 
spect, having  a  thousand  eyes  about  him,  quicksighted,  not 
having  the  eyes  of  his  mind  dimmed.  For  many  things 
occur  which  permit  not  a  man  to  see  clearly,  to  see  things  as 
they  are.  For  care  and  troubles,  and  a  load  of  business  on 
all  sides,  press  upon  him.  He  must  therefore  be  vigilant,  not 
only  over  his  own  concerns,  but  over  those  of  others.  He 
must  be  well  awake,  he  must  be  fervent  in  spirit,  and,  as  it 
were,  breathe  fire;  he  must  labour  and  attend  upon  his  duty 
by  day  and  by  night,  even  more  than  a  general  upon  his 
army ;  he  must  be  careful  and  concerned  for  all.  Sober,  of 
good  behaviour,  given  to  hospitality.  Because  these  qualities 
are  possessed  by  most  of  those  who  are  under  their  rule,  (for 
in  these  respects  they  ought  to  be  equal  to  those  who  rule 
over  them,)  he,  to  shew  what  is  peculiar  to  the  Bishops,  adds, 
apt  to  teach.  For  this  is  not  required  of  him  that  is  ruled,  but 
is  most  essential  to  him  who  has  this  rule  committed  to  him1'. 
Not  given  to  wine:  here  he  does  not  so  much  mean  in- 
temperate, as  insolent  and  impudent.  No  striker:  this  too 
does  not  mean  a  striker  with  the  hands.  What  means  then 
no  striker?  Because  there  are  some  who  unseasonably  smite 

a  This  is  literal  from  the  Greek,  but  CEcumenius  says  that  some  take  it  of 

the  sense  is  difficult  to  make  out  from  one  see.    Comp.  Ez.  xliv.  22. 

the  seeming  tautology,  unless  he  means  b  «r«g«;»a».    A  word  often  used  as  he 

that  some  supposed  marriage  enjoined,  here  explains  it ;    and  intromit  is   used 

The  Greek  will  bear,  '  and  some  say,  even  for  contumely  apart   from  inso- 

Let  him  be  the  husband  of  one  wife,  was  lence.    Theodoret.    Eccl.  Hist.  v.  1 7. 
said  with  a  view  to  this.'     See  below. 


78  Why  higher  attainments  are  not  required. 

l  Tim.  the  consciences  of  their  brethren,  it  seems  to  be  said  with 

3    1-4. 

— — —  reference  to  them.     Not  greedy  of  filthy  lucre,  but  patient: 
not  a  brawler,  not  covetous;  one  that  ruleth  well  his  own 
house,  having  his  children  in  subjection  with  all  gravity. 
l  Cor.  7,  If  then  he  who  is  married  cares  for  the  things  of  the  world, 
and  a  bishop  ought  not  to  care  for  the  things  of  the  world, 
why  does  he  say  the  husband  of  one  wife  ?  Some  indeed 
think  that  he  says  this  with  reference  to  one  who  remains 
l  Cor. 7,  free c  from  a  wife.     But  if  otherwise,  he  that  hath  a  wife  may 
be  as  though   he  had  none.     For  that  liberty  was  then  pro- 
perly granted,  as  suited  to  the  nature  of  the  circumstances 
then  existing.     And  it  is  very  possible,  if  a  man  will,  so  to 
regulate  his  conduct.     For  as  riches  make  it  difficult  to  enter 
into  the  kingdom  of  Heaven,  yet  rich  men  have  often  entered 
in,  so  it  is  with  marriage.     But  why  does  he  say,  speaking  of 
a  Bishop,  that  he  should  be  not  given  to  wine,  hospitable, 
when    he   should  name  greater  things?    Why  said  he  not 
that  he  should  be  an  Angel,  not  subject  to  human  passions  ? 
Where  are  those  great  qualities  of  which  Christ  speaks,  which 
even  those  under  their  rule  ought  to  possess  ?  To  be  cru- 
cified to  the   world,  to  be  always  ready  to  lay  down  their 
Johnio,  lives,  as  Christ  said.     The  good  Shepherd  giveth  his  life  for 
Matt.     the  sheep ;   and  again,  He  that  taketh  not  his  cross  and  fol- 
io, 38.  loweth  after  me,  is  not  worthy  of  me.     But  not  given  to 
wine,  he  says ;  a  good  prospect  indeed,  if  such  are  the  things 
of  which  a  Bishop  is  to  be  admonished !  Why  has  he  not  said 
that  he   ought  to  be  already  raised  above  the  world?    But 
dost  thou  demand  less  of  the  Bishop,  than  even  of  those  in  the 
Coioss.  world  ?   For  to  these  he  saith,  Mortify  your  members  which  are 
Rom  6  uPon  the  earth,  and  He  that  is  dead,  is  freed  from  sin.     They 
7.        '  that  are   Christ's  have  crucified  the  flesh ;   and  Christ  again 
33.  e    '  says,   Whosoever  forsaketh  not  all  that  he  hath,  he  is  not 
worthy  of  Me.     Why  are  not  these  things  required  by  Paul  ? 
Plainly  because  few  could  be   found  of  such  a    character, 
and  there  was  need  of  many  Bishops,  that  one  might  preside 
in  every  city. 
(•2)         But  because  the  Churches  were  to  be  exposed  to  attacks'1, 
he  requires  not  that  superior  and  highly  exalted  virtue,  but 

e  He  seems  to  mean  without  a  second     The  reading  is  not  quite  certain, 
marriage.     See  1  Cor.    7,  27-     An  old         «•  i.  e.  And  therefore  to  want  many 
Latin   translation   has   this   expressly,     guardians. 


The  Church  a  household.     Novices  not  to  be  advanced.   79 

a  moderate  degree  of  it ;  for  to  be  sober,  of  good  behaviour,  Hom. 
and  temperate,  were  qualities  common  to  many.     Having  hu i_ 


children  in  subjection  with  all  gravity.  This  is  necessary, 
that  an  example  might  be  exhibited  in  his  own  house.  For 
who  would  believe  that  he  who  had  not  his  own  son  in  sub- 
jection, would  keep  a  stranger  under  command  ?  One  that 
ruleth  well  his  own  house.  Even  those  who  are  without  say 
this,  that  he  who  is  a  good  manager  of  a  house  will  be  a 
good  statesman.  For  the  Church  is,  as  it  were,  a  small1 '  D?un. 
household,  and  as  in  a  house  there  are  children  and  wife  and  <  great.' 
domestics,  and  the  man  has  rule  over  them  all ;  just  so  in 
the  Church  there  are  women,  children,  servants.  And  if  he 
that  presides  in  the  Church  has  partners  in  his  power,  so 
hath  the  man  a  partner,  that  is,  his  wife.  Ought  the  Church 
to  provide  for  her  widows  and  virgins  ?  so  there  are  in  a 
family  servants,  and  daughters,  to  be  provided  for.  And,  in 
fact,  it  is  easier  to  rule  the  house ;  therefore  he  asks,  if  a 
man  know  not  how  to  rule  his  own  house,  how  shall  he  take 
care  of  the  Church  of  God  ? 

Ver.  6.  Not  a  novice".     He    does  not  say,  not  a  young 
man,  but  not   a   new   convert.     For  he  had  said,  V"  have 
planted,    Apollos    watered,    but    God    gave   the    increase. iCor.3, 
Wishing   then    to   point   out  such    an    one,   he   used  this6, 
word.     For,    otherwise,  what    hindered    him    from  saying, 
'  Not  a  young  man?'     For  if  youth   only  was  an  objection, 
why  did  he  himself  appoint  Timothy,  a  young  man  ?   (and 
this  he  proves  by  saying  to  him,  Let  no  man  despise  thy  i  Tim. 
youth.)    Because1  he  was  aware  of  his  great  virtue,  and  his4' 
great  strictness  of  life.     Knowing  which  he  writes,  From  a  2  Tim. 
child  thou  hast  learned  the  holy  Scriptures.     And  that  he3'10' 
practised  intense  fasting  is  proved  by  the    words,    Use  a, 
little  wine  for  thine  often  infirmities;    which  he  wrote  to 
him  amongst  other  things,  as,  if  he  had  not  known  of  such 
good  works  of  his,  he  would  not  have  written,  nor  given  any 
such  charge  to  his  disciple.     But  as  there  were  many  then 
who  came   over  from  the  Heathen,  and  were  baptized,  he 
says,  '  Do  not  immediately  advance  to  a  station  of  dignity 
a  novice,  that  is,  one  of  these  new  converts.     For,  if  before 

c  nitpvrov,  one  newly  planted.  are  not  in  Sav.  they  are  supplied  from 

t  These  words,  down  to  '  disciple,'     a  Colb.  Ms.  in  the  last  Paris  Ed. 


80     A  Bishop  must  be  well  reported  of  by  all.   Objections. 

1  Tim.  he  had  well  been  a  disciple,  he  should  at  once  be  made  a 
-'  '  '  Teacher,  he  would  be  lifted  up  into  insolence.  If  before  he 
had  learnt  to  be  under  rule,  he  should  be  appointed  one  of 
the  rulers,  he  would  be  puffed  up :  therefore  he  adds,  Lest 
being  lifted  up  with  pride,  he  fall  into  the  condemnation  of 
the  devil,  that  is,  into  the  same  condemnation  which  Satan 
incurred  by  his  pride. 

Ver.  7.  Moreover  he  must  have  a  good  report  of  them 
which  are  without;  lest  he  fall  into  reproach  and  the  snare 
of  the  devil. 

This  is  rightly  said,  as  he  was  certain  to  be  reproached  by 
them,  and  for  the  same  reason  perhaps  he  said,  the  husband 

1  Cor.  7,  of  one  wife,  though  elsewhere  he  says,  /  would  that  all  men 
7-         were  even  as  I  myself  ?  that  is,  practising  continency.     That 

he  may  not  therefore  confine  them  within  too  narrow  a  limit, 
by  requiring  an  over-strict  conversation,  he  is  satisfied  to 
prescribe  moderate  virtue.  For  it  was  necessary  to  appoint 
Titus  l ,  one  to  preside  in  every  city,  as  he  writes  to  Titus,  That 
5'  thou  shouldest  ordain  elders  in  every  city,  as  I  had  appointed 
thee.  But  what  if  he  should  have  a  good  report,  and  fair  re- 
putation, and  not  be  worthy  of  it?  In  the  first  place  this 
would  not  easily  happen.  It  is  much  for  good  men  to  obtain 
a  good  report  among  their  enemies.  But,  in  fact,  he  has  not 
left  this  to  stand  by  itself;  a  good  report  also,  he  says,  that  is, 
besides  other  qualities.  What  then,  if  they  should  speak  evil 
of  him  without  a  cause  from  envy,  especially  as  they  were 
Heathens?  This  was  not  to  be  expected.  For  even  they 
will  reverence  a  man  of  blameless  life.     Why  then  does  he 

2  Cor.  6  say>  speaking  of  himself,  Through  evil  report  and  good  report? 

8  Because  it  was  not  his  life  that  they  assailed,  but  his  preach- 

ing. Therefore  he  says,  through  evil  report.  They  were 
slandered  as  deceivers  and  impostors,  on  account  of  their 
preaching,  and  this  because  they  could  not  attack  their  moral 
characters  and  lives.  For  why  did  no  one  say  of  the  Apostles, 
that  they  were  fornicators,  unclean,  or  covetous  persons,  but 
that  they  were  deceivers,  which  relates  to  their  preaching- 
only?  Must  it  not  be  that  their  lives  were  irreproachable?  It 
is  manifest. 

Therefore  so  let  us  too  live,  and  no  enemy,  no  unbeliever, 
will  be  able  to  speak  evil  of  us.    For  he  whose  life  is  virtuous, 


A  good  life  honoured  by  Heat  liens.  81 

is  revered  even  by  them.     For  truth  stops  the  mouths  even  of  Hom. 
enemies.  — — — 

But  how  does  he  fall  into  a  snare?  By  falling  often  into  the 
same  sins,  as  those  who  are  without.  For  if  he  be  such  a 
character,  the  evil  one  soon  lays  another  snare  for  him,  and  they 
soon  effect  his  destruction.  But  if  he  should  have  a  good 
report  from  his  enemies,  much  more  will  he  have  it  from  his 
friends.  For  that  it  is  not  likely  that  he,  whose  life  is  blame- 
less, should  be  ill-reported  of,  we  may  infer  from  the  words 
of  Christ ;  Let  your  light  so  shine  before  men,  that  they  may  Matt.  5, 
see  your  good  works,  and  glorify  your  Father  lohich  is  in  ' 
Heaven.  But  what  if  one  be  falsely  accused,  and  from  pecu- 
liar circumstances  be  slandered?  Well,  this  is  a  possible 
case;  but  even  such  an  one  ought  not  to  be  promoted.  For 
the  result  is  much  to  be  feared.  Therefore  it  is  said  he  should 
have  a  good  report,  for  your  good  works  are  to  shine.  As  there- 
fore no  one  will  say  that  the  sun  is  dark,  not  even  the  blind, 
(for  he  will  be  ashamed  to  oppose  the  opinion  of  all,)  so  him 
that  is  of  remarkable  goodness  no  one  will  blame.  And 
though,  on  account  of  his  doctrines,  the  Heathen  will  often 
slander  him,  yet  they  will  not  attack  his  virtuous  life,  but  will 
join  with  others  in  admiring  and  revering  it. 

Let  us  then  so  live,  that  the  name  of  God  be  not  bias-  Moral. 
phemed.    Let  us  not,  on  the  one  hand,  look  to  human  reputa-     W 
tion;  nor  on  the  other,  subject  ourselves  to  an  evil  report, 
but  on  both  sides  let  us  observe  moderation;   as  he  saith, 
Among  whom  ye  shine  as  lights  in  the  world.     For  on  this  Phil.  2, 
account  He  left  us  here,  that  we  may  be  as  luminaries,  that  we     ' 
may  be  appointed  Teachers  of  others,  that  we  may  be  as  leaven ; 
that  we  may  converse  as  angels  among  men,  as  men  with  children , 
as  spiritual  with  natural  men,  that  they  may  profit  by  us,  that  we 
may  be  as  seed,  and  may  bring  forth  much  fruit.  There  were  no 
need  of  words,  if  we  so  shone  forth  in  our  lives,  there  were  no 
need  of  Teachers,  did  we  but  exhibit  works.    There  would  be 
no  Heathen,  if  we  were  such  Christians  as  we  ought  to  be.    If 
we  kept  the  commandments  of  Christ,  if  we  suffered  injury, 
if  we  allowed  advantage  to  be  taken  of  us,  if  being  reviled  we 
blessed,  if  being  ill-treated  we  did  good;  if  this  were  theic0r.4> 
general  practice  among  us,  no  one  would  be  so  brutal  as  not12- 

G 


82        Bad  Christians  hinder  conversion  of  Heathens. 

i  Tim.  to  become  a  convert  to  godliness.  And  to  shew  this ;  Paul 
— — '—  was  but  one  man,  yet  how  many  did  he  draw  after  him?  If 
we  were  all  such  as  he,  how  many  worlds  might  we  not  have 
drawn  to  us?  Behold,  Christians  are  more  numerous  than 
Heathens.  And  in  other  arts,  one  man  can  teach  a  hundred 
boys  together;  but  here,  where  there  are  many  more  teachers, 
and  many  more  than  the  learners,  no  one  is  brought  over. 
For  those  who  are  taught,  look  to  the  virtue  of  their  teachers : 
and  when  they  see  us  manifesting  the  same  desires,  pursuing 
the  same  objects,  power  and  honour,  how  can  they  admire 
Christianity?  They  see  our  lives  open  to  reproach,  our  souls 
worldly.  We  admire  wealth  equally  with  them,  and  even 
more.  Wc  have  the  same  horror  of  death,  the  same  dread  of 
poverty,  the  same  impatience  of  disease,  we  are  equally  fond 
of  glory  and  of  rule.  We  harass  ourselves  to  death  from  our 
love  of  money,  and  serv e  the  time.  How  then  can  they  believe  ? 
From  miracles?  But  these  are  no  longer  wrought.  From  our 
conversation?  It  has  become  corrupt.  From  charity?  Not 
a  trace  of  it  is  any  where  to  be  seen.  Therefore  we  shall 
have  to  give  an  account  not  only  of  our  own  sins,  but  of  the 
injury  done  by  them  to  others. 

Let  us  then  return  to  a  sound  mind;  let  us  watch,  and 
shew  forth  a  heavenly  conversation  upon  earth.  Let  us  say, 
Phil.  3,  Our  conversation  is  in  heaven,  and  let  us  upon  earth  main- 
tain the  contest.  There  have  been  great  men,  it  may  be  said, 
amongst  us,  but  '  how,'  says  the  Greek,  '  shall  I  believe  it? 
for  I  do  not  see  any  thing  like  it  in  your  conduct.  If 
this  is  to  be  said,  we  too  have  had  our  philosophers,  men  ad- 
mirable for  their  lives.'  '  But  shew  me  another  Paul,  or  a 
John:  you  cannot.'  Would  he  not  then  laugh  at  us  for 
reasoning  in  this  manner?  Would  he  not  continue  to  sit 
still  in  ignorance,  seeing  that  the  wisdom  we  profess  is  in 
words,  not  in  works?  For  now  for  a  single  halfpenny  ye  are 
ready  to  slay  or  be  slain !  For  a  handful  of  earth  thou  raisest 
lawsuit  after  lawsuit!  For  the  death  of  a  child  thou  turnest 
all  upside  down !  I  omit  other  things  that  might  make  us 
weep;  your  auguries,  your  omens,  your  superstitious  observ- 
ances, your  casting  of  nativities,  your  signs,  your  amulets, 
your  divinations,  your  incantations,  your  magic  arts.     These 


Misery  of  Hell  not  the  less  for  nu??ibers.  83 

are  crying  sins,  enough  to  provoke  the  anger  of  God;  that  Hom. 
after  He  has  sent  His  own  Son,  you  should  venture  on  such     x' 
things  as  these. 

What  then  can  we  do  but  weep?  For  hardly  is  a  small 
portion  of  the  world  in  the  way  of  salvation,  and  they  who 
are  perishing  hear  it,  and  rejoice  that  they  are  not  destined  to 
suffer  alone,  but  in  company  with  numbers.  But  what  cause 
is  this  for  joy?  That  very  joy  will  subject  them  to  punish- 
ment. For  do  not  think  that  it  is  there  as  here,  that  to  have 
companions  in  suffering  affords  consolation.  And  whence  is 
this  manifest  ?  I  will  make  it  clear.  Suppose  that  a  man  were 
commanded  to  be  burnt,  and  that  he  saw  his  own  son  burning 
with  him,  and  that  the  smell  of  his  scorched  flesh  rose  to  his 
nostrils;  would  it  not  be  of  itself  death  to  him?  No  doubt. 
And  I  will  tell  you  how  it  is.  If  those  who  are  not  suffering, 
yet  seeing  those  things  are  benumbed  and  faint  with  terror, 
much  more  will  they  be  so  affected,  who  are  themselves 
sufferers.  Wonder  not  at  this.  Hear  a  certain  wise  one 
saying,  Art  thou  become  iveak  as  we?  art  thou  become  like  Is.  14, 
unto  ns?  For  human  nature  is  disposed  to  sympathy,  and10, 
the  affections  of  others  move  us  to  pity.  Will  then  a  father 
seeing  his  son  in  the  same  condemnation,  or  a  husband  his 
wife,  or  a  man  his  fellow  man,  receive  consolation,  and  not 
rather  an  aggravation  of  his  sufferings  ?  Are  not  we  in  such 
case  the  more  overcome  ?  But  there,  you  say,  there  are  no 
such  feelings.  I  know  there  are  not;  but  there  are  others 
much  more  wretched.  For  there  will  be  wailing  inconso- 
lable, all  witnessing  each  other's  torments.  Do  they  who 
are  famishing  derive  comfort  in  their  distress  from  the  parti- 
cipation of  others?  It  is  no  consolation  surely  to  see  a  son, 
a  father,  a  wife,  or  grandchildren,  suffering  the  same  punish- 
ment. If  one  sees  friends  in  such  case,  is  it  any  comfort? 
None!  None!  It  rather  adds  to  the  intensity  of  our  own 
sufferings !  Besides,  there  are  evils,  which  by  reason  of  their 
severity  cannot  be  mitigated  by  being  common.  If  two  men 
were  together  thrown  into  the  fire,  would  they  comfort  one 
another?  Tell  me;  if  we  have  ever  been  attacked  by  a 
violent  fever,  have  we  not  found  that  all  consolation  has 
failed  us?  for  there  are  calamities,  so  overwhelming  as  to 
leave  no  room  for  comfort  in  the  soul.  When  a  wife  has  lost 
g  2 


84  No  real  hope  but  in  Repentance. 

1  Tim.  her  husband,  is  it  a  lessening  of  her  grief  to  number  up  the 
— — '—  many  who  have  suffered  the  like  loss?  Let  us  not  therefore 
be  supported  by  any  such  hope,  rather  let  us  find  our  sole 
consolation  in  repenting  of  our  sins,  in  pursuing  the  good 
path  that  leads  to  Heaven,  that  we  may  obtain  the  kingdom 
of  Heaven,  by  the  grace  and  lovingkindness  of  Jesus  Christ 
our  Lord,  with  Whom,  &c. 


HOMILY      XI. 


1  Tim.  iii.  8,  9,  10. 

Likewise  must  the  deacons  be  grave,  not  doubletongued,  not 
given  to  much  wine,  not  greedy  of  filthy  lucre ;  holding 
the  mystery  of  the  faith  in  a  pure  conscience.  And  let 
these  also  first  be  proved:  then  let  them  use  the  office  of  a 
deacon,  being  found  blameless. 

Discoursing  of  Bishops,  and  having  described  their  (i) 
character,  and  the  qualities  which  they  ought  to  possess, 
and  having  passed  over  the  order  of  Presbyters,  he  proceeds 
to  that  of  deacons.  The  reason  of  this  omission  was,  that 
between  Presbyters  and  Bishops  there  was  no  great  differ- 
ence. Both  had  undertaken  the  office  of  Teachers  and 
Presidents  in  the  Church,  and  what  he  has  said  concerning 
Bishops  is  applicable  to  Presbyters.  For  they  are  only 
superior  in  having  the  power  of  ordination,  and  seem  to  have 
no  other  advantage  over  Presbyters. 

Likewise  the  deacons.  That  is,  they  should  have  the  same 
qualities  as  Bishops.  And  what  are  these  same.  To  be  blame- 
less, sober,  hospitable,  patient,  not  brawlers,  not  covetous. 
And  that  he  means  this  when  he  says  likewise,  is  evident 
from  what  he  says  in  addition,  grave,  not  doubletongued ; 
that  is,  not  hollow  or  deceitful.  For  nothing  so  debases  a 
man  as  deceit,  nothing  is  so  pernicious  in  the  Church  as 
insincerity.  Not  given  to  much  wine,  not  greedy  of  filthy 
lucre;  holding  the  mystery  of  the  faith  in  a  pure  conscience. 


80  Trial  and  qualities  of  Deacons.    Deaconesses. 

l  Tim.  Thus  he  explains  what  he  means  by  blameless.     And  here 

'  he  requires,  though  in  other  words,  that  he  be  not  a  novice, 

where  he  says,  Let  these  also  first  beproved,where  the  conjunc- 
tion also  is  added,  as  connecting  this  with  what  had  been 
said  before  of  Bishops,  for  nothing  intervenes  between.  And 
there  is  the  same  reason a  for  the  not  a  novice  in  that  case. 
For  would  it  not  be  absurd,  that  when  a  newly  purchased 
slave  is  not  intrusted  with  any  thing  in  a  house,  till  he  has 
by  long  trial  given  proofs  of  his  character,  yet  that  one  should 
enter  into  the  Church  of  God  from  a  state  of  heathenism, 
and  be  at  once  placed  in  a  station  of  preeminence  ? 

Ver.  11.  Even  so  must  the  women*  be  grave,  not  slan- 
derers, sober,  faithful  in  all  things. 

Some  have  thought  that  this  is  said  of  women  generally, 
but  it  is  not  so,  for  why  should  he  introduce  any  thing  about 
women  to  interfere  with  his  subject  ?  He  is  speaking  of 
those  who  hold  the  rank  of  Deaconesses. 

Ver.  12.  Let  the  Deacons  be  the  husband  of  one  wife. 
'  i.e.  the      This1  must  be  understood  therefore  to  relate  to  Deaconesses. 
before.    For  that  order  is  necessary  and  useful  and  honourable  in 
the  Church.     Observe  how  he  requires  the  same  virtue  from 
the  Deacons,  as  from  the  Bishops,  for  though  they  were  not 
of  equal  rank,  they  must  equally  be  blameless;   equally  pure. 
Ruling  their  children  and  their  own  houses  well. 
Ver.  13.  For  they  that  have  used  the  office  of  a  Deacon 
well  purchase  to  themselves  a  good  degree,  and  much  bold- 
ness in  the  faith  which  is  in  Christ  Jesus. 

Every  where  they  are  required  to  rule  their  children  well, 
that  others  may  not  be  scandalized  by  their  misconduct. 

They  that  use  the  office  of  a  Deacon  well,  purchase  to 
themselves  a  good  degree,  that  is,  advancement,  and  much 
boldness  in  the  faith  of  Jesus  Christ;  as  if  he  would  say,  that 
those  who  have  been  found  vigilant  in  the  lower  degree c  will 
soon  ascend  to  the  higher. 

Ver.  14,  15.  These  things  write  L  unto  thee,  hoping  to 
come  unto  thee  shortly.     But  if  I  tarry  long,  that   thou 

a  He  had  not  noticed  this  reason  on  literal, 

the  passage,  probably  because  he  con-  c    Or,  '  in   things  below.'    He  may 

sidered  that  St.  Paul  purposely  deferred  refer   to   the   Deacon's   temporal  min- 

it  to  this  place.  istrv. 

t>  E.  V.   Their  wives.     The  other  is 


The  Church  a  pillar  of  Truth  in  the  world.  87 

may  est  know  how  thou  oughtest  to  behave  thyself  in  the  house  Hom. 
of  God,  which  is  the  Church  of  the  living  God,  the  pillar  XI' 
and  ground  of  the  truth. 

That  he  may  not  plunge  Timothy  into  dejection  by  giving 
him  orders  about  such  matters,  he  says,  I  write  thus  not  as 
though  I  were  not  coming,  but  I  will  indeed  come,  still  in 
case  I  should  be  delayed,  that  thou  mayest  not  be  distressed. 
And  this  he  writes  to  him  to  prevent  his  being-  dejected,  but 
to  others  in  order  to  rouse  them  to  greater  earnestness. 
For  his  presence,  though  only  promised,  would  have  great 
effect.  Nor  let  it  seem  strange  that,  though  foreseeing  every 
thing  through  the  Spirit,  he  was  yet  ignorant  of  this,  and 
only  says,  I  hope  to  come,  but  if  I  tarry,  which  implies  un- 
certainty. For  since  he  was  led  by  the  Spirit,  and  did  not 
act  from  his  own  inclination,  he  was  naturally  uncertain  about 
this  matter. 

That  thou  mayest  know,  he  says,  how  thou  oughtest  to 
behave  thyself  in  the  house  of  God,  which  is  the  Church  of 
the  living  God,  the  pillar  and  ground  of  the  truth.  Not 
like  that  Jewish  house.  For  it  is  this  that  maintains  the 
faith  and  the  preaching  of  the  Word.  For  the  truth  is  the 
pillar  and  the  ground  of  the  Church d. 

Ver.  16.  And  without  controversy  great  is  the  mystery  of 
godliness ;  God  was  manifest  in  the  flesh,  justified  in  the 
Spirit. 

Here  he  speaks  of  the  Dispensation  e  in  our  behalf.  Tell 
me  not  of  the  bells,  nor  of  the  holy  of  holies,  nor  of  the  high 
priest.  The  Church  is  the  pillar  of  the  world.  Consider 
this  mystery,  and  thou  mayest  be  struck  with  awe  :  for  it  is 
indeed  a  great  mystery,  and  a  mystery  of  godliness,  and  that 
without  controversy  or  question,  for  it  is  beyond  all  doubt. 
Since  in  his  directions  to  the  Priests  he  had  required  nothing 
like  Avhat  is  found  in  Leviticus,  he  refers  the  whole  matter  to 
Another,  saying,  God  was  manifest  in  (he flesh.  The  Creator 
was  seen  incarnate.  He  was  justified  in  the  Spirit.  As  it 
is  said,  Wisdom  is  justified  of  her  children,  or  because  He 
practised  no  guile,  as  the  Prophet  says,  Because  he  had  done  Is.  53,9. 
no  violence,  neither  was  guile  found  in  his  mouth.     Seen  of\  n|ter 

d  i.    e.   the  truth  in  itself  supports     supports  the  world, 
the    Church,  the    Church    through   it         e  i.  e.  the  Incarnation. 


88         Danger  of  wine.    Mystery  of the  Incarnation. 

l  Tim.  Angels.     So  that  Angels  together  with  us  saw  the   Son  of 

-'  God,  not  having  before  seen  Him.     Great,  truly  great,  was 

this  mystery!  Preached  unto  the  Gentiles,  believed  on  in  the 

world.     He  was  heard  of  and  believed  in  through  all  parts 

Ps. 19,4.  of  the  world,  as  the  Prophet  foreshewed,  saying,  Their  sound 

is  gone  out  into  all  the  world.     Think  not  that  these  things 

are  mere  words,  for  they  are  not,  but  full  of  hidden  realities. 

Acts  l,  Received  up  into  glory.    He  ascended  upon  clouds.      This 

Jesus,  it  is  said,  Who  is  taken  up  from  you,  shall  so  come  in 

like  manner  as  ye  have  seen  Him  go  into  heaven. 

The  discretion  of  the  blessed  Paul  is  observable.  When 
he  would  exhort  the  Deacons  to  avoid  excess  in  wine,  he 
does  not  say,  '  Be  not  drunken,1  but  not  even  given  to  much 
wine.  A  proper  caution ;  for  if  those  who  served  in  the 
Temple  did  not  taste  wine  at  all,  much  more  should  not 
these.  For  wine  produces  disorder  of  mind,  and  where  it 
does  not  cause  drunkenness,  it  destroys  the  energies  and 
relaxes  the  firmness  of  the  soul. 

The  dispensation  in  our  behalf  he  calls  a  mystery,  and 
well  may  it  be  so  called,  since  it  is  not  manifest  to  all,  nay, 
it  was  not  manifest  to  the  Angels,  for  how  could  it,  when  it 
Eph.  3,  was  made  known  by  the  Church.  Therefore  he  says,  without 
10-  controversy  great  is  the  mystery.  Great  indeed  was  it.  For 
God  became  Man,  and  Man  became  God.  A  Man  was  seen 
without  sin  !  A  Man  was  received  up,  was  preached  in  the 
world  !  Together  with  us  the  Angels  saw  Him.  This  is 
indeed  a  mystery !  Let  us  not  then  expose f  this  mystery. 
Let  us  not  lay  it  forth  every  where,  but  let  us  live  in  a  manner 
worthy  of  the  mystery.  They  to  whom  a  mystery  is  in- 
trusted are  great  persons.  We  account  it  a  mark  of  favour, 
if  a  king  intrusts  a  secret  to  us.  But  God  has  committed 
His  mystery  to  us,  yet  are  we  ungrateful  to  our  Benefactor, 
as  if  we  had  not  received  the  greatest  benefits.  Our  insensi- 
bility to  such  a  kindness  should  strike  us  with  horror.  And 
how  is  that  a  mystery  which  all  know  ?  In  the  first  place  all 
do  not  know  it,  and  before  then  too  they  knew  it  not,  but  now 
it  is  made  manifest g. 

1  The  word  ix,xtfi*tvvfttv  seems  to  be     trine, 
used  in  a  bad  sense,  as  of  disgracing,  or         e    So  B.    Sav.   mar.  and    Old    Lat. 
irreverently   handling  the  sacred  doc-     The  printed  text  is,  '  It  is  a  mystery 


Sacrifice  of  goods  rewarded  in  this  life.  80 

In   keeping  this  mystery,  then,  let  us  be   faithful  to  our   Hom. 
trust.     So   great  a  mystery    has   He   entrusted  to    us,    and  — - — — 
we    do    not   trust   Him  even    with  our  money,  though  He     (o\ 
has  bid  us  lay  up  our  wealth    with  Him,  where   none  can 
take  it    away,  neither  can  moth  nor  thief   waste    it.     And 
He  promises  to  repay  us  a  hundred-fold,  yet  we  obey  Him 
not.     Yet  here  if  we  entrust  any  with  a  deposit,  we  receive 
nothing  back  in  addition,  but  are  thankful  if  that  is  restored 
which  we  deposited.     If  a  thief  steals  it  there,  He  saith,  set 
that  to  My  account;   I  say  not  to  thee,  a  thief  has  taken  it, 
or  moth  devoured  it.     He  repays  a  hundred-fold  here,  and 
eternal  life  is  superadded  hereafter,  yet  do  we  not  lay  up 
our  treasure  there !  '  But,'  you  say,  '  He  repays  slowly.'    Well 
this  too  is  a  proof  of  the  greatness  of  His  gift,  that  He  does 
not  repay  here  in  this  mortal  life ;  or  rather  He  does  repay 
even  here  a  hundred-fold.     For  did  not  Paul  leave  here  his 
tools1,  Peter  his  rod  and  hook,  and  Matthew  his  seat  of  cus- '  r/u»#*. 
torn  ?  and  was  not  the   whole  world   opened  to  them  more 
than  to  kings  ?  Were  not  all  things  laid  at  their  feet  ?  Were 
they  not  appointed  rulers2,  and  lords?  Did  not  men  com-  »  xeilttl. 
mit  their  lives  into  their  hands  ?  suspend  themselves  wholly  ***' 
upon  their  counsel,  and  enlist  in  their  service?  And  do  we 
not  see  many  similar  occurrences  even  now?  Many  men  of 
poor  and  humble  means,  who  did  but  handle  the  spade,  and 
had  hardly  a  sufficiency  of  necessary  food,  having  but  the 
character  of  monks,  have  been  celebrated  above  all  men,  and 
honoured  of  kings. 

Are  these  things  inconsiderable?  Well,  consider  that 
these  are  but  additions,  the  principal  sum  is  stored  up 
for  the  life  to  come.  Despise  riches,  if  thou  wouldest  have 
riches.  If  thou  wouldest  be  truly  rich,  become  poor.  For 
such  are  the  paradoxes  of  God.  He  would  not  have  thee 
rich  from  thy  own  care,  but  from  His  grace.  Leave  these 
things  to  Me,  He  says;  make  spiritual  things  thy  concern, 
that  thou  mayest  know  My  power.  Flee  from  that  yoke  of 
slavery,  which  riches  impose.  As  long  as  thou  cleavest  to 
them,  thou  art  poor.  When  thou  despisest  them,  thou  art 
doubly  rich,  in  that  such  things  shall  flow  in  upon  thee  from 

which   all  know,  yea  rather  which  all     mad©  manifest  to  all.' 

knew   not   before,   but   which   is   now         h  See  on  Stat.  Hom.  i.  (9)  Tr.  p.  22. 


90       True  Riches.     How  to  take  riches  hence  with  us. 

1  Tim.  every  side,  and  in  that  thou  shalt  want  none  of  those  things, 

- — - — '  which  the  multitude  want.  For  not  to  possess  much,  but  to 
need  little,  is  to  be  rich  indeed.  The  king,  so  long  as  he 
wants  aught,  differs  not  from  the  poor  man.  For  this  is 
poverty,  to  stand  in  need  of  others;  and  by  this  argument  the 
king  is  poor,  in  so  far  as  he  stands  in  need  of  his  subjects. 
But  he  that  is  crucified  to  the  world  is  not  so;  he  wants  for 
nothing ;   for  his  hands  are  sufficient  for  his  subsistence,  as 

Acts  20,  Paul  said,  These  hands  have  ministered  to  my  necessities, 
and,  to  them  that  were  with  me.     These  are  his  words  who 

2  Cor.    says,  As  having  nothing,  yet  possessing  all  tilings.     This  is 

'  he  who  was  thought  a  God  by  the  inhabitants  of  Lystra.     If 

thou  wouldest  obtain  worldly  things,  seek  Heaven;  if  thou 

wouldest  enjoy  things  here,  despise  them.     For,  Seek  ye  first 

Matt.  G,  the  kingdom  of  God,  He  saith,  and  all  these  things  shall  be 
added  unto  you. 

Why  dost  thou  admire  these  trifles?    Why  long  for  things 

1  See  on  of  no  real  worth  ?   How  long  is  one  poor  '  ?  how  long  a  beggar  ? 

fg     l}  Raise  thine   eyes  to  heaven,  think  of  the  riches  there,  and 

Hom.ii.  smile  at  gold;  think  of  how  little  use  it  is;  that  the  enjoyment 
1'1'-  *  of  it  lasts  but  for  the  present  life,  and  that  compared  with 
eternity,  the  present  life  is  as  a  grain  of  sand,  or  as  a  drop  of 
water  to  the  boundless  ocean.  This  wealth  is  not  a  posses- 
sion, it  is  not  property,  it  is  a  loan  for  use.  For  when  thou 
diest,  willingly  or  unwillingly,  all  that  thou  hast  goes  to 
others,  and  they  again  give  it  up  to  others,  and  they  again  to 
others.  For  we  are  all  sojourners ;  and  the  tenant  of  the 
house  is  more  truly  perchance  the  owner  of  it,  for  the  owner 
dies,  and  the  tenant  lives,  and  still  enjoys  the  house.  And  if 
the  latter  hires  it,  the  other  might  be  said  to  hire  it  too  : 
for  he  built  it,  and  was  at  pains  with  it,  and  fitted  it  up. 
Property,  in  fact,  is  but  a  word :  we  are  all  owners  in  fact 
but  of  other  men's  possessions.  Those  things  only  are  our 
own,  which  we  have  sent  before  us  to  the  other  world.  Our 
goods  here  are  not  our  own;  we  have  only  a  life  interest  in 
them;  or  rather  they  fail  us  during  our  lives.  Only  the  vir- 
tues of  the  soul  are  properly  our  own,  as  alms-giving  and 
charity.  Worldly  goods,  even  by  those  without,  were  called 
external  things,  because  they  are  without  us.  But  let  us 
make  them  internal.     For  we  cannot  take  our  wealth  with 


Lands  change  owners.     Pomp  absurd  and  despicable.    91 

us,  when  we  depart  hence,  but  we   can   take  our  charities.   Hom. 
But  let  us  rather  send  them  before  us,  that  they  may  prepare — 

r  .       ,      •      ,,  ,  .  J  J    f      1  Lukel6 

for  us  an  abode  m  the  eternal  mansions.  9, 

Goods 1  are  named  from  use2,  not  from  lordship,  and  are  not     (3) 
our  own,  and  possessions  are  not  a  property  but  a  loan.     For  *^" 
how  many  masters  has  every  estate  had,  and  how  many  will  it0*1*?*- 
have  !    There  is  a  sensible  proverb,  (and  popular  proverbs, 
when  they  contain  any  wisdom,  are  not  to  be  despised,)   O 
fields  hoio  many  viol's  hast  thou  been,  and  hoiv  many  men's 
wilt  thou  be  ?    This  we  should  say  to  our  houses  and  all  our 
goods.     Virtue  alone  is  able  to  depart  with  us,  and  to  accom- 
pany us  to  the  world  above.  Let  us  then  give  up  and  extinguish 
that  love  of  wealth,  that  we  may  kindle  in  us  an  affection  for 
heavenly  things.     These   two  affections   cannot  possess  one 
soul.     For  it  is  said,  Either  he  will  hate  the  one,  and  love  Matt.  6, 
the  other;  or  else  he  will  hold  to  the  one,  and  despise  the  other. 
Seest  thou  a  man    with  a  long  train    of  attendants,  clear- 
ing a   way3  along  the   streets,  clothed  in   silken  garments, 3 ,„$£,. 
riding  aloft,  and  stiffening  his  neck?    Be  not  overawed,  buf"* 
smile.     As  we  laugh  when  we  see  children  playing  at  kings, 
so  laugh  at  his  state,  for  it  is  no  better  than  theirs,  nor  in- 
deed so  pleasant,  for  there  is  not  the  same  innocence  and 
simplicity  as  with  children.     With  them  it  is  laughter  and 
pleasure,  here  is  a  man  made  ridiculous  and  contemptible. 

Glorify  God,  Who  has  kept  thee  free  from  this  theatrical 
ostentation.  For,  if  thou  wilt,  humble  as  thy  station  is,  thou 
mayest  be  higher  than  he  who  is  exalted  in  his  chariot.  And 
why?  because,  though  his  body  is  a  little  raised  from  the 
earth,  his  soul  is  fixed  upon  it,  for  My  strength,  he  saith,  ps  102, 
cleaveth  to  myjiesh,  but  thou  in  thy  spirit  walkest  in  heaven.  <;-? 
What  though  he  has  many  attendants  clearing  his  way  ?  is 
he  more  honoured  by  this  than  his  horse  ?  and  what  an  ab- 
surdity is  it,  to  drive  men  before  one  to  clear  the  way  for  a 
beast  to  pass  !  Then  what  sort  of  honour  is  it  to  bestride  a 
horse  ?  an  honour  shared  by  his  slaves !  Yet  some  are  so 
vain  of  this,  that  they  have  it  led  after  them  even  though 
they  do  not  want  it.  What  greater  folly  can  there  be  ?  To 
wish  to  be  distinguished  by  their  horses,  by  the  costliness  of 
their  garments,  by  their  retinue  !  What  can  be  more  contempt- 
ible than  glory  which  consists  in  horses,  and  servants  ?  Art  thou 


5)2  Graces  of  the  soul  the  true  ornaments. 

i  Tim.  virtuous  ?    use  not  such    distinctions.     Have   ornaments   in 

— "  thyself.    Be  not  indebted  for  thy  glory  to  the  presence  of  others. 

To  such  honour  the  most  wicked,  corrupt,  and  base  of  men 
may  attain;  all  indeed  who  are  rich.  Actors  and  dancers 
may  ride  on  horseback  with  a  servant  running  before  them, 
yet  are  they  but  actors  and  dancers  still.  Their  horses  and 
attendants  procure  them  no  respect.  For  when  the  graces  of 
the  soul  are  wanting  to  such  persons,  the  addition  of  these 
external  things  is  superfluous  and  vain.  And  as  when  a  wall 
is  weak,  or  a  body  disordered,  whatever  you  put  upon  it,  it 
still  remains  unsound  and  decayed  ;  so  in  this  case ;  the  soul 
continues  the  same,  and  receives  no  advantage  fromthingswith- 
out,  not  though  the  man  wear  a  thousand  ornaments  of  gold. 
Let  us  not  therefore  be  anxious  for  such  things.  Let  us 
withdraw  ourselves  from  temporal  things,  and  pursue  greater, 
even  spiritual  distinctions,  which  will  render  us  truly  objects 
of  veneration,  that  we  also  may  obtain  the  blessings  of 
futurity,  through  the  grace  and  lovingkindness  of  our  Lord 
Jesus  Christ,  with  Whom,  &c. 


HOMILY     XII. 


1  Tim.  iv.  1,  2,  3. 

Now  the  Spirit  speaketh  expressly,  that  in  the  latter  times 
some  shall  depart  from  the  faith,  giving  heed  to  seducing 
spirits,  and  doctrines  of  devils;  speaking  lies  in  hypocrisy ; 
having  their  conscience  seared  with  a  hot  iron  ;  forbidding 
to  marry,  and  commanding  to  abstain  from  meats,  ivhich 
God  hath  created  to  be  received  with  thanksgiving  of  them 
which  believe  and  know  the  truth. 

As  those  who  adhere  to  the  faith  are  fixed  on  a  safe  (1) 
anchor,  so  those  who  fall  from  the  faith  can  no  where  rest ; 
but,  after  many  wanderings  to  and  fro,  they  are  borne  at  last 
into  the  very  gulph  of  perdition.  And  this  he  had  shewn 
before,  saying,  that  some  had  already  made  shipwreck  con- 
cerning the  faith,  and  now  he  says,  Now  the  Spirit  speaketh 
expressly,  that  in  the  latter  times  some  shall  depart  from  the 
faith,  giving  heed  to  seducing  spirits.  This  is  said  of  the 
Manichseans,  the  Encratitesa,  and  the  Marcionites,  and  the 
whole  of  their  tribe b,  that  they  should  hereafter  depart  from 
the  faith.  Seest  thou  that  this  departure  from  the  faith  is 
the  cause  of  all  the  evils  that  follow  ! 

a    St.    Chrys.    often    speaks    of  the  did  not  acknowledge  St.  Paul's  Epistles. 

Manichees  and  Marcionites,  but  rarely  Eusebius,  iv.  28,  29.  that  Tatian  was 

of  the  Encratites.    They  are  mentioned  the   author  of  this  heresy,  and  so  Epi- 

more  than  once  by  Clem.  Al.  who  says,  phanius,  who  treats  of  its  several  points 

(Strom.  7.)  that  they  are  named  from  at  length.  Her.  26.  (Montf.) 
'  Temperance.'     (iyxgarnV)     Origen         b  Literally  '  shop.' 
(cont.   Cel.  v.  G5.  p.  628.)  says,  they 


94  Heresies  foretold.    Commanding  to  abstain  from  meats. 

]  Tim.  But  what  is  expressly?  Plainly,  clearly,  and  beyond  doubt. 
_ ' 1"3,  Marvel  not,  he  says,  if  some  having  departed  from  the  faith 
still  adhere  to  Judaism.  There  will  be  a  time,  when  even 
those  who  have  partaken  of  the  faith  will  fall  into  a  worse 
error,  not  only  with  i-espect  to  meats,  but  to  marriages,  and 
other  such  things,  introducing  the  most  pernicious  notions. 
This  refers  not  to  the  Jews,  (for  the  latter  times,  and  a  depar- 
ture from  the  faith,  is  not  applicable  to  them ;)  but  to  the  Ma- 
nichees,  and  the  founders  of  these  sects.  And  he  calls  them 
very  justly,  seducing  spirits,  since  it  was  by  these  they  were 
actuated  in  speaking  such  things.  Speaking  lies  in  hypocrisy. 
This  implies  that  they  utter  not  these  falsehoods  through  ig- 
norance and  unknowingly,  but  as  acting  a  part,  knowing 
the  truth,  but  having  their  conscience  seared,  that  is,  being 
men  of  evil  lives. 

But  why  does  he  speak  only  of  these  heretics?  Christ  had 
Matt,  before  said,  Offences  must  need  come,  and  He  had  predicted 
18'  7-  the  same  in  his  parable  of  the  sower,  and  of  the  springing  up 
of  the  tares.  But  here  admire  with  me  the  prophetic  gift  of 
Paul,  who,  before  the  times  in  which  they  were  to  appear, 
specifies  the  time  itself.  As  if  he  had  said,  Do  not  wonder, 
if,  at  the  commencement  of  the  faith,  some  endeavour  to  bring 
in  these  pernicious  doctrines;  since,  after  it  has  been  esta- 
blished for  a  length  of  time,  many  shall  depart  from  the  faith. 
Forbidding  to  marry,  and  commanding  to  abstain  from  meats. 
Why  then  has  he  mentioned  no  other  heresies?  Though  not 
particularized,  they  are  implied  by  the  expressions  of  se- 
ducing spirits  and  doctrines  of  devils.  But  he  did  not  wish 
to  instil  these  things  into  the  minds  of  men  before  the  time; 
but  that  which  had  already  commenced,  the  case  of  meats, 
he  specifies.  Which  God  hath  created  to  be  received  with 
thanksgiving  of  them  which  believe  and  know  the  truth. 
Why  did  he  not  say,  by  the  unbelievers  too?  How  by  the 
unbelievers,  when  they  exclude  themselves  from  them  by 
their  own  rules?  But  is  not  luxury  forbidden?  Certainly 
it  is.  But  why?  if  good  things  are  created  to  be  received. 
Because  He  created  bread,  and  yet  too  much  is  forbidden ; 
and  wine  also,  and  yet  excess  is  forbidden;  and  we  are  not 
commanded  to  avoid  dainties  as  if  they  were  unclean  in 
themselves,  but  as  they  corrupt  the  soul  by  excess. 


No  creature  unclean.     Meats  how  sanctified.  95 

Ver.  4.  For  every  creature  of  God  is  good,  and  nothing  Hom. 
to  be  refused,  if  it  be  received  with  thanksgiving. 


If  it  be  the  creature  of  God,  it  is  good.  For  all  things,  it  Gen.  l, 
is  said,  were  very  good.  By  speaking  thus  of  things  eatable, 
he  by  anticipation  impugns  the  heresy  of  those  who  introduce 
an  uncreated  matter,  and  assert  that  these  things  proceed 
from  it.  But  if  it  is  good,  why  is  it  sanctified  by  the  word  of 
God  and  prayers?  For  it  must  be  unclean,  if  it  is  to  be 
sanctified?  Not  so,  here  he  is  speaking  to  those  who 
thought  that  some  of  these  things  were  common;  therefore 
he  lays  down  two  positions:  first,  that  no  creature  of  God  is 
unclean:  secondly,  that  if  it  were  become  so,  you  have  a 
remedy,  seal  itc,  give  thanks,  and  glorify  God,  and  all  the 
uncleanness  passes  away.  Can  we  then  so  cleanse  that  which 
is  offered  to  an  idol?  If  you  know  not  that  it  was  so  offered. 
But  if,  knowing  this,  you  partake  of  it,  you  will  be  unclean; 
not  because  it  was  offered  to  an  idol,  but  because  contrary  to 
an  express  command,  you  thereby  communicate  with  devils. 
So  that  it  is  not  unclean  by  nature,  but  becomes  so  through 
your  wilful  disobedience.  What  then,  is  not  swine's  flesh 
unclean?  By  no  means,  when  it  is  received  with  thanks- 
giving, and  with  the  seal;  nor  is  any  thing  else.  It  is  your 
unthankful  disposition  to  God  that  is  unclean. 

Ver.  6.  If  thou  put  the  brethren  in  remembrance  of  these 
things,  thou  shalt  be  a  good  minister  of  Jesus  Christ,  nourished 
up  in  the  icords  of  faith  and  of  good  doctrine,  whereunto  thou 
hast  attained. 

What  are  the  things  here  meant?  The  same  which  he  had 
before  mentioned,  that  great  is  the  mystery;  that  to  abstain 
from  meats  is  the  doctrine  of  devils,  that  they  are  cleansed  by 
the  word  of  God  and  prayer. 

Ver.  7.  But  refuse  profane  and  old  wives'  fables,  and  ex- 
ercise thyself  rather  unto  godliness. 

Putting  them  in  remembrance,  he  says;  here  you  observe 
no  authority;  but  all  is  condescension:  he  does  not  say  '  com- 
manding' or  '  enjoining,'  but  reminding  them:  that  is,  suggest 
these  things  as  matter  of  advice,  and  so  enter  into  discourses 
with  them  concerning  the  faith,  being  nourished  up,  he  says, 
meaning  to  imply  constancy  in  application  to  these  things. 
c  i.  e.  with  the  sign  of  the  cross,  <r^^dyitrev. 


4,7. 


9<>  Spiritual  Food  and  Exorcise. 

l  Tim.  For  as  we  set  before  us  day  by  day  this  bodily  nourish- 
ment, so  he  means,  let  us  be  continually  receiving  discourses 
concerning  the  faith,  and  ever  be  nourished  with  them.  What 
is  this,  being  nourished  up?  Ruminating  upon  them;  attending 
ever  to  the  same  things,  and  practising  ever  the  same,  for  it 
is  no  common  nourishment  that  they  supply. 

But  refuse  profane  and  old  wives'1  fables.  By  these  are 
meant  Jewish  traditions,  and  he  calls  them  fables,  either  be- 
cause of  their  falsehood  or  their  unseasonableness.  For 
what  is  seasonable  is  useful,  but  what  is  unseasonable  is  not 
only  useless  but  injurious.  Suppose  a  man  of  adult  age  to  be 
suckled  by  a  nurse,  would  he  not  be  ridiculous,  because  it 
is  unseasonable  ?  Profane  and  old  reives'  fables,  he  calls 
them,  partly  because  of  their  obsoleteness,  and  partly  because 
they  are  impediments  to  faith.  For  to  bring  souls  under  fear, 
that  are  raised  above  these  things,  is  an  impious  command- 
ment. Exercise  thyself  unto  godliness.  That  is,  unto  a 
pure  faith  and  a  moral  life ;  for  this  is  godliness.  So  then 
we  need  exercise. 

Ver.  8.  For  bodily  exercise1  prqfiteth  little. 

This  has  by  some  been  referred  to  fasting ;  but  away  with 
such  a  notion  !  for  that  is  not  a  bodily  but  a  spiritual  exer- 
cise.  If  it  were  bodily  it  would  nourish  the  body,  whereas 
it  wastes  and  makes  it  lean,  so  that  it  is  not  bodily.  Hence 
he  is  not  speaking  of  the  discipline2  of  the  body.  What  we 
need,  therefore,  is  the  exercise3  of  the  soul.  For  the  exercise 
«■/«  of  the  body  hath  no  profit,  but  may  benefit  the  body  a  little, 
but  the  exercise d  of  godliness  yields  fruit  and  advantage  both 
here  and  hereafter. 

This  is  a  faithful  .saying,  that  is,  it  is  true  that  godliness 
is  profitable  both  here  and  hereafter.  Observe  how  every 
where  he  brings  in  this,  he  needs  no  demonstration,  but 
simply  declares  it,  for  he  was  addressing  Timothy. 

So  then  even  here,  we  have  good  hopes  ?  For  he  who  is 
conscious  to  himself  of  no  evil,  and  who  has  been  fruitful  in 
good,  rejoices  even  here :  as  the  wicked  man  on  the  other 
hand  is  punished  here  as  well  as  hereafter.  He  lives  in 
perpetual  fear,  he  can  look  no  one  in  the  face  with  con- 

"  uffxtirif,  the  proper  word  for  spiri-  because  bodily  exercise  for  bodily  pur- 
tual  exercise.     St.  Paul  uses  the  other,     poses  was  familiar  to  all  Greeks. " 


■  yvpvx 
ala 


*  affKn 
OIWi 

yvftva, 


God  the  Preserver  of  all  men.      Virginity  not  enjoined.  97 

fidence,  he  is  pale,  trembling,  and  full  of  anxiety.     Is  it  not  Hom. 
so  with  the  fraudulent,  and  with  thieves,  who  have  no  satis-  — — - 
faction  even  in  what  they  possess  ?    Is  not  the  life  of  mur- 
derers and  adulterers  most  wretched,  who  look  upon  the  sun 
itself  with  suspicion?    Is  this  to  be  called  life ?    No;  rather  a 
horrid  death! 

Ver.  10.  For  therefore  we  both  labour  and  suffer  reproach, 
because  we  trust  in  the  living  God,  who  is  the  Saviour  of  all 
inert,  specially  of  them  that  believe. 

This  in  effect  is  to  say,  wherefore  do  we  mortify  ourselves, 
unless  we  expect  future  blessings  ?  Have  we  endured  so 
many  evils,  submitted  to  so  many  reproaches,  suffered  such 
insults  and  calumnies,  and  such  numerous  calamities  in  vain  ? 
For  if  we  did  not  trust  in  the  living  God,  on  what  account 
did  we  submit  to  these  things  ?  But  if  God  is  here  the 
Saviour e  of  the  unbelieving,  much  more  is  He  of  the  faithful 
hereafter.  What  salvation  does  he  speak  of?  That  to  come'? 
Who  is  the  Saviour,  he  says,  of  all  men,  specially  of  them 
that  believe.  At  pi'esent  he  is  speaking  of  that  which  is 
here.  But  how  is  He  the  Saviour  of  the  faithful  ?  Had  he  not 
been  so,  they  must  long  since  have  been  destroyed,  for  all 
men  have  made  war  upon  them.  He  calls  him  here  to 
endure  perils,  that  having  God  for  his  Saviour  he  may  not 
faint,  nor  need  any  aid  from  others,  but  willingly  and  with 
fortitude  endure  all  things.  Even  those  who  eagerly  grasp 
at  worldly  advantages,  supported  by  the  hope  of  gain,  cheer 
fully  undertake  laborious  enterprises. 

It  is  then  the  last  time.  For  in  the  latter  times,  he  says, 
some  shall  depart  from  the  faith.  Forbidding  to  marry. 
And  do  not  we  forbid  to  marry?  God  forbid.  We  do  not 
forbid  those  who  wish  to  many,  but  those  who  do  not  wish 
to  marry,  we  exhort  to  virginity.  It  is  one  thing  to  forbid, 
and  another  to  leave  one  to  his  own  free  choice.  He  that 
forbids,  does  it  once  for  all,  but  he  who  recommends  virginity 
as  a  higher  state,  does  not  forbid  marriage,  because  he 
prefers  virginity. 

Forbidding  to  marry,  he  says,  and  commanding  to  abstain 

e  or  Preserver.  or  so  taken  in  the  old  Translation.     B. 

f  The  Editor  ventures  to  mark  this  once  had  aw,  which  gives  this  sense  with 
as  a  question,  though  not  so  printed,     or  without  a  question. 

H 


98         Meats  typical.     Unless  arguing  to  be  shunned. 

l  Tim.  from  meats,  which  God  hath  created  to  be  received  with 
_J — L  thanksgiving  of  them  which  believe  and  know  the  truth. 
It  is  well  said,  who  know  the  truth.  The  former  things  then 
were  a  type.  For  nothing  is  unclean  by  nature,  but  it  be- 
comes so  through  the  conscience  of  him  that  partakes  of  it. 
And  what  was  the  object  of  the  prohibition  of  so  many 
meats  ?  To  restrain  excessive  luxury.  But  had  it  been 
said,  *  eat  not  for  the  sake  of  luxury,'  it  would  not  have  been 
borne.  They  were  therefore  shut  up  under  the  necessity  of 
the  law,  that  they  might  abstain  from  the  stronger  principle 
of  fear.  The  fish  was  not  forbidden,  though  it  was  mani- 
festly more  unclean  than  the  swine.  But  they  might  have 
learned  how  pernicious  luxury  was  from  that  saying  of 
Deut.  Moses,  Jeshurun  waxed  fat,  and  kicked.  Another  cause  of 
32> 15-  these  prohibitions  might  be,  that  being  straitened  for  other 
food,  they  might  be  reduced  to  slaughter  sheep  and  oxen ;  he 
therefore  restrained  them  from  other  things,  on  account  of 
Apis  and  the  calf,  which  was  an  abomination,  ungrateful, 
polluted,  and  profane  g. 
(3)  Put  them  in  remembrance  of  these  things,  meditate  upon*1 
these  things,  for  by  the  expression,  nourished  up  in  the 
words  of  faith  and  sound  doctrine,  is  implied  that  he  should 
not  only  recommend  these  things  to  others,  but  himself 
practise  them.  For  he  says,  Nourished  up  in  the  words  of 
faith,  and  of  good  doctrine,  whereunto  thou  hast  attained. 
But  refuse  profane  and  old  wives'"  fables.  Why  does  he  not 
say,  abstain  from  them,  but  refuse  ?  He  thus  intimates  that 
they  should  be  utterly  rejected.  His  meaning  is,  that  he 
should  not  enter  into  any  disputation  with  the  teachers  of 
them,  but  recommend  to  his  own  people  the  things  prescribed 
above.  For  nothing  is  to  be  gained  by  contending  with 
perverse  men,  unless  where  it  might  have  an  injurious  effect, 
if  we  were  supposed  from  weakness  to  decline  arguing  with 
them. 

But  exercise  thyself  unto  godliness,  that  is,  unto  a  pure  life, 
and  the  most  virtuous  conversation.  He  that  exerciseth  him- 
self, even  when  it  is  not  the  season  of  contest,  acts  always  as 
if  he  were  contending,  practises  abstinence,  endures  all  toils, 

?   This  is   scarcely    intelligible.     B.     thankful,  wicked,  and  profane.' 
has,  '  for  he  is  unclean,   who  is    un-         h  Or,  practice,  v.  15. 


Spiritual  exercise  rewarded.      Worldly  labour  vain.     99 

is  always  anxious,  endures  much  labour.  Exercise  thyself,  he  Hom. 
saith,  unto  godliness;  for  bodily  exercise  projiteth  little,  but  XI1, 
godliness  is  profitable  for  all  things,  having  the  promise  of 
the  life  that  noio  is,  and  of  that  which  is  to  come.  And  why, 
says  one,  does  he  mention  this  bodily  exercise  ?  To  shew  by 
comparison  the  superiority  of  the  other,  in  that  the  former  is 
of  no  solid  advantage,  though  it  is  attended  with  many  toils, 
whilst  the  latter  has  a  lasting  and  abundant  good.  As  when 
he  bids  women  adorn  themselves,  not  with  broidered  hair,  or 
gold,  or  costly  array :  but  tchicli  becometh  women  possessing 
godliness;  with  good  works.  iTim.2, 

77*/.?  is  a  faithful  saying,  and  worthy  of  all  acceptation,  mok'ai.. 
For  therefore  we  both  labour  and  suffer  reproach.  Did  Paul 
then  suffer  reproach,  and  art  thou  impatient  ?  Did  Paul  labour, 
and  wouldest  thou  live  luxuriously  ?  But  had  he  lived  luxuri- 
ously, he  would  never  have  attained  such  great  blessings.  For  if 
worldly  goods,  which  are  uncertain  and  perishable,  are  never 
gained  by  men  without  labour  and  pains,  much  less  are  spiritual. 
Well,  saith  one,  but  someinherit  them.  Yet  even  when  inherited 
they  are  not  guarded  and  preserved  without  labour,  and  care, 
and  trouble,  no  less  than  those  have  that  have  gained  them. 
And  I  need  not  say  that  many  who  have  toiled  and  endured 
hardships  have  been  disappointed  at  the  very  entrance  of  the 
harbour,  and  an  adverse  wind  has  caused  the  wreck  of  their 
hopes,  when  they  were  upon  the  point  of  possession.  But 
writh  us  there  is  nothing  like  this.  For  it  is  God  who  pro- 
mised, and  that  hope  maketh  not  ashamed.  Ye  who  are  Rom.  5, 
conversant  with  worldly  affairs,  know  ye  not  how  many  men, 
after  infinite  toils,  have  not  enjoyed  the  fruit  of  their  labours, 
either  being  previously  cut  off  by  death,  or  overtaken  by  mis- 
fortune, or  assailed  by  disease,  or  ruined  by  false  accusers,  or 
some  other  cause,  which  amidst  the  variety  of  human  casu- 
alities,  has  forced  them  to  go  with  empty  hands  ? 

But  do  you  not  see  the  lucky  men,  says  one,  who  with  little 
labour  acquire  the  good  things  of  life  ?  What  good  things  ? 
Money,  houses,  so  many  acres  of  land,  trains  of  servants, 
heaps  of  gold  and  silver  ?  Can  you  call  these  good  things, 
and  not  hide  your  head  for  shame  ?  A  man  called  to  the  pur- 
suit of  heavenly  wisdom,  and  gaping  after  worldly  things, 
h2 


100       Riches  no  real  good,  and  never  justly  gathered. 

1  Tim.  and  calling  them  *  goods,'  which  are  of  no  value!     If  these 
— — -  things  are  good,  then  the  possessors  of  them  must  be  called 
good.     For  is  not  he  good,  who  is  the  possessor  of  what  is 
good  ?  But  when  the  possessors  of  these  things  are  guilty  of 
fraud  and  rapine,  shall  we  call  them  good  ?  For  if  wealth  is 
a  good,  but  is  increased  by  grasping,  the  more  it  is  increased, 
the  more  will  its  possessor  be  considered  to  be  good.     Is  the 
grasping  man  then  good  ?  But  if  wealth  is  good,  and  increases 
by  grasping,  the  more  a  man  grasps,  the  better  he  must  be. 
Is  not  this  plainly  a  contradiction?    But  suppose  the  wealth 
is  not  gained  wrongfully.     And  how  is  this  possible  ?  So  de- 
structive a  passion    is  avarice,  that  to    grow   rich    without 
Lukel6,  injustice  is  impossible.     This  Christ  declared,  saying,  Make 
to  yourselves  friends  of  the  Mammon  of  unrighteousness. 
But  what  if  he  succeeded  to  his  father's  inheritance  ?  Then 
he  received  what  had  been  gathered  by  injustice.     For  it  was 
not  from  Adam  that  his  ancestor  inherited  riches,  but,  of  the 
many  that  were  before  him,  some   one  must  probably  have 
unjustly   taken    and    enjoyed    the    goods  of    others.     What 
then  ?  he  says,  did  Abraham  hold  unrighteous  wealth ;  and 
Job,  that  blameless,  righteous,  and  faithful  man,  -who  feared 
God  and  eschewed  evil?  Theirs  was  a  wealth  that  consisted 
not  in  gold  and  silver,  nor  in  houses,  but  in  cattle.     Besides 
'  hi-      this,  he  was  enriched  by  God1.    And  the  author  of  that  book, 
xxourof.  reiating  what  happened  to   that  blessed  man,  mentions   the 
loss  of  his  camels,  his  mares  and  asses,  but  does  not  speak  of 
treasures  of  gold  or  silver  being  taken  away.     The  riches  of 
Abraham  too  were  his  domestics.  What  then  ?  Did  he  not  buy 
Gen.  19, them?  No,  for  to  this  very  point  the  Scripture  says,  that  the 
14,        three  hundred  and  eighteen  were  born  in  his  house.    He  had 
Gen.24,also  sheep  and  oxen.     Whence  then  did  he  send  gold  to 
22  ;  12,  Rebekah  ?    From  the  gifts  which  he  received  from   Egypt 
without  violence  or  wrong. 
(4)         Tell  me,  then,  whence  art  thou  rich  ?     From  whom  didst 
thou  receive   it,  and  from  whom  he  who  transmitted  it  to 
thee  ?  From  his  father  and  his  grandfather.     But  canst  thou, 
ascending  through  many  generations,  shew  the  acquisition  j  ust  ? 
It  cannot  be.     The  root  and  origin   of  it  must  have  been 
injustice.     Why?   Because  God  in  the  beginning  made  not 


Wealth,  however  gained,  is  God's,  not  ours.  101 

one  man  rich,  and  another  poor.  Nor  did  He  afterwards  Hom. 
take  and  shew  to  one  treasures  of  gold,  and  deny  to  the  other  -—Hi 
the  right  of  searching  for  it:  but  He  left  the  earth  free  to  all 
alike.  Why  then,  if  it  is  common,  have  you  so  many  acres 
of  land,  whilst  your  neighbour  has  not  a  portion  of  it  ?  It 
was  transmitted  to  me  by  my  father.  And  by  whom  to  him?  By 
his  forefathers.  But  you  must  go  back  and  find  the  original 
owner.  Jacob  had  wealth,  but  it  was  earned  as  the  hire  of 
his  labours. 

But  I  will  not  urge  this  argument  too  closely.  Let  your 
riches  be  justly  gained,  and  without  rapine.  For  you  are  not 
responsible  for  the  covetous  acts  of  your  father.  Your  wealth 
may  be  derived  from  rapine ;  but  you  were  not  the  plunderer. 
Or  granting  that  he  did  not  obtain  it  by  robbery,  that  his 
gold  was  cast  up  somewhere  out  of  the  earth.  What  then  ? 
Is  wealth  therefore  good?  By  no  means.  At  the  same 
time  it  is  not  bad,  he  says,  if  its  possessor  be  not  covetous ; 
it  is  not  bad,  if  it  be  distributed  to  the  poor,  otherwise  it  is 
bad,  it  is  ensnaring.  '  But  if  he  does  not  evil,  though  he 
does  no  good,  it  is  not  bad,'  he  argues.  True.  But  is  not 
this  an  evil,  that  you  alone  should  have  the  Lord's  property, 
that  you  alone  should  enjoy  what  is  common?  Is  not  the 
earth  God's,  and  the  fulness  thereof?  If  then  our  possessions 
belong  to  one  common  Lord,  they  belong  also  to  our  fellow 
servants.  The  possessions  of  one  Lord  are  all  common.  Do  we 
not  see  this  the  settled  rule  in  great  houses?  To  all  is  given 
an  equal  portion  of  provisions,  for  it  proceeds  from  the  treasures 
of  their  lord.  And  the  house  of  the  master  is  opened  to  all. 
The  King's  possessions  are  all  common,  as  cities,  market- 
places, and  public  walks.     We  all  share  them  equally. 

Mark  the  wise  dispensation  of  God.  That  He  might  put 
mankind  to  shame,  He  hath  made  certain  things  common,  as 
the  sun,  air,  earth,  and  water,  the  heaven,  the  sea,  the  light, 
the  stars;  whose  benefits  are  dispensed  equally  to  all  as 
brethren.  We  are  all  formed  with  the  same  eyes,  the  same 
body,  the  same  soul,  the  same  structure  in  all  respects',  all 
things  from  the  earth,  all  men  from  one  man,  and  all  in  the 

■  '  Hath  not  a  Jew  the  same  organs,     Merchant  of  Venice, 
the  same   dimensions  ?'     Shakespeare, 


102         Chief  things  common  by  nature.     Real  good. 
l  Tim.  same  habitation.     But  these  are  not  enough  to   shame  us. 

4    10.  . 

— — -Other  things  then  (as  we  have  said)  He  hath  made  common, 
as  baths,  cities,  market-places,  walks.  And  observe,  that 
concerning  things  that  are  common  there  is  no  contention, 
but  all  is  peaceable.  But  when  one  attempts  to  possess  him- 
self of  any  thing,  to  make  it  his  own,  then  contention  is  intro- 
duced, as  if  nature  herself  were  indignant,  that  when  God 
brings  us  together  in  every  way,  we  are  eager  to  divide  and 
separate  ourselves  by  appropriating  things,  and  by  using 
those  cold  words  '  mine  and  thine.1  Then  there  is  conten- 
tion and  uneasiness.  But  where  this  is  not,  no  strife  or  con- 
tention is  bred.  This  state  therefore  is  rather  our  inheritance, 
and  more  agreeable  to  nature.  Why  is  it,  that  there  is  never 
a  dispute  about  a  market  place  ?  Is  it  not  because  it  is  com- 
mon to  all?  But  about  a  house,  and  about  property,  men  are 
always  disputing.  Things  necessary  are  set  before  us  in 
common;  but  even  in  the  least  things  we  do  not  observe  a 
community.  Yet  those  greater  things  He  hath  opened  freely 
to  all,  that  we  might  thence  be  instructed  to  have  these 
inferior  things  in  common.  Yet  for  all  this,  we  are  not 
instructed. 

But  as  I  said,  how  can  he,  who  is  rich,  be  a  good  man? 
When  he  distributes  his  riches,  he  is  good,  so  that  he  is  good 
when  he  has  ceased  to  have  it,  when  he  gives  it  to  others ; 
but  whilst  he  keeps  it  himself,  he  is  not  good.  How  then  is 
that  a  good  which  being  retained  renders  men  evil,  being 
parted  with  makes  them  good  ?  Not  therefore  to  have 
wealth,  but  to  have  it  not,  makes  one  appear  to  be  good. 
Wealth  therefore  is  not  a  good.  But  if,  when  you  can 
receive  it,  you  receive  it  not,  again  you  are  good. 

If  then  we  are  good,  when  having  it,  we  distribute  it  to 
others ;  or  when  offered  to  us  we  refuse  it,  and  if  we  are 
not  good,  when  we  receive  or  gain  it,  how  can  it  be  a  good 
thing  in  itself?  Call  it  not  therefore  a  good.  You  possess 
it  not,  because  you  think  it  a  good,  because  you  are  anxious 
to  possess  it.  Cleanse  thy  mind,  and  rectify  thy  judgment, 
and  then  thou  wilt  be  good.  Learn  what  are  really  goods. 
What  are  they?  Virtue  and  benevolence.  These  and  not 
that,  are  truly  good.      According    to  this   rule,  the   more 


That  truly  good  which  makes  us  good.  103 

charitable  thou  art,  the  more  good  thou  wilt  be  considered.  Hom, 

But   if  thou    art  rich,  thou    art  no    longer  good.      Let  us - 

therefore  become  thus  good,  that  we  may  be  really  good, 
and  may  obtain  the  good  things  to  come  in  Jesus  Christ,  with 
Whom,  &c. 


HOMILY     XIII. 


1  Tim.  iv.  11—14. 

These  things  command  and  teach.  Let  no  man  despise  thy 
youth;  but  be  thou  an  example  of  the  believers,  in  word, 
in  conversation,  in  charity,  in  spirit,  in  faith,  in  purity. 
Till  I  come,  give  attendance  to  reading,  to  exhortation,  to 
doctrine.  Neglect  not  the  gift  that  is  in  thee,  which  was 
given  thee  by  prophecy,  with  the  laying  on  of  the  hands  of 
the  presbytery. 

(1)  In  some  cases  it  is  necessary  to  command,  in  others  to 
teach ;  if  therefore  you  command  in  those  cases  where  teach- 
ing is  required,  you  will  become  ridiculous.  Again,  if  you 
teach  where  you  ought  to  command,  you  are  exposed  to  the 
same  reproach.  For  instance,  it  is  not  proper  to  teach  a  man 
not  to  be  wicked,  but  to  command ;  to  forbid  it  with  all  au- 
thority. Not  to  profess  Judaism,  should  be  a  command,  but 
teaching  is  required,  when  you  would  lead  men  to  part  with  their 
possessions,  to  profess  virginity,  or  when  you  would  discourse 
of  faith.  Therefore  Paul  mentions  both  :  Command  and  teach. 
When  a  man  uses  amulets,  or  does  any  thing  of  that  kind, 
knowing  it  to  be  wrong,  he  requires  only  a  command;  but  he 
who  does  it  ignorantly,  is  to  be  taught  his  error. 

Let  no  one  despise  thy  youth. 

Observe  that  it  becomes  a  priest  to  command  and  to  speak 
authoritatively,  and  not  always  to  teach.     But  because,  from 


Strict  life  makes  Youth  respected.     Of  Reading.     105 

a  common  prejudice,  youth  is  apt  to  be  despised,  therefore  he  Hom. 

says,  Let  no  man  despise  thy  youth.     For  a  teacher  ought  not : 

to  be  exposed  to  contempt.  But  if  he  is  not  to  be  despised, 
what  room  is  there  for  meekness  and  moderation  ?  Indeed  the 
contempt  that  he  falls  into  personally  he  ought  to  bear;  for 
teaching  is  commended  by  long-suffering.  But  not  so,  where 
others  are  concerned;  for  this  is  not  meekness,  but  coldness. 
If  a  man  revenge  insults,  and  ill  language,  and  injuries  offered 
to  himself,  you  justly  blame  him.  But  where  the  salvation 
of  others  is  concerned,  command,  and  interpose  with  autho- 
rity. This  is  not  a  case  for  moderation,  but  for  authority, 
lest  the  public  good  suffer.  He  enjoins  one  or  the  other  as 
the  case  may  require.  Let  no  one  despise  thee  on  account 
of  thy  youth.  For  as  long  as  thy  life  is  a  counterpoise,  thou 
wilt  not  be  despised  for  thy  youth, but  even  the  more  admired: 
therefore  he  proceeds  to  say, 

But  be  thou  an  example  of  the  believers  in  word,  in  con- 
versation, in  charity,  in  faith,  in  purity.  In  all  things 
shewing  thyself  an  example  of  good  works :  that  is,  be  thy- 
self a  pattern  of  a  Christian  life,  as  a  model  set  before 
others,  as  a  living  law,  as  a  rule  and  standard  of  good  living, 
for  such  ought  a  teacher  to  be.  In  word,  that  he  may  speak 
with  facility,  in  conversation,  in  charity,  in  faith,  in  true 
purity,  in  temperance . 

Till  I  come  give  attendance  to  reading,  to  exhortation,  to 
doctrine. 

Even  Timothy  is  commanded  to  apply  to  reading.  Let  us 
then  be  instructed  not  to  neglect  the  study  of  the  sacred 
writings.  Again,  observe,  he  says,  Till  I  come.  Mark  how 
he  consoles  him,  for  being  as  it  were  an  orphan,  when  sepa- 
rated from  him,  it  was  natural  that  he  should  require  such 
comfort.  Till  I  come,  he  says,  give  attendance  to  reading 
the  divine  writings,  to  exhortation  of  one  another,  to  teaching 
of  all. 

Neglect  not  the  gift  that  is  in  thee,  which  ivas  given  thee 
by  prophecy. 

Here  he  calls  teaching  prophecy  \ 

With  the  laying  on  of  the  hands  of  the  presbytery.     He 

a  He  means  that  it  was  a  gift  of  Prophecy,  which  the  Greek  h*  may  bear. 


106     If  Apostles  studied,  what  should  he  our  diligence? 

1  Tim.  speaks  not  here  of  Presbyters,  but  of  Bishops.     For  Presby- 
— — ■ — :  ters  cannot  be  supposed  to  have  ordained  a  Bishop. 

Ver.  15.  Meditate  upon  these  things;  give  thyself  wholly 
to  them. 

Observe  how  often  he  gives  him  counsel  concerning  the 
same  things,  thus  shewing  that  a  teacher  ought  above  all 
things  to  be  attentive  to  these  points. 

Ver.  16.  Take  heed,  he  says,  unto  thyself,  and  unto  the 
doctrine :  continue  in  them.  That  is,  take  heed  to  thyself, 
and  teach  others  also. 

For  in  so  doing  thou  shall  both  save  thyself  and  them  that 
hear  thee. 

It  is  well  said,  Thou  shall  save  thyself.  For  he  that  is 
nourished  up  in  the  words  of  sound  doctrine,  first  receives 
the  benefit  of  it  himself.  From  admonishing  others,  he  is 
touched  with  compunction  himself.  For  these  things  are  not 
said  to  Timothy  only,  but  to  all.  And  if  such  advice  is 
addressed  to  him,  who  raised  the  dead,  what  shall  be  said  to 
us  ?  Christ  also  shews  the  duty  of  teachers,  when  He  says, 
Matt.  The  kingdom  of  heaven  is  like  unto  an  householder,  who 
13,  5-2.  lyiugeth  forth  out  of  his  treasure  things  new  and  old.  And 
Rom. 15,  the  blessed  Paul  gives  the  same  advice,  that  we  through 
4>  patience  and  comfort  of  the  Scriptures  might  have  hope. 
This  he  practised  above  all  men,  being  brought  up  in  the 
law  of  his  fathers,  at  the  feet  of  Gamaliel,  whence  he  would 
afterwards  naturally  apply  to  reading :  for  he  who  exhorted 
others  would  himself  first  follow  the  advice  he  gave.  Hence 
we  find  him  continually  appealing  to  the  testimony  of  the 
prophets,  and  searching  into  their  writings.  Paul  then 
applies  to  reading,  for  it  is  no  slight  advantage  that  is  to  be 
reaped  from  the  Scriptures.  But  we  are  indolent,  and  we 
hear  with  carelessness  and  indifference.  What  punishment 
do  we  not  deserve  ! 

TJtat  thy  profiting  may  appear,  he  says,  to  all. 
(2)         Thus  he  would  have  him  appear  great  and  admirable  in 
this  respect  also,  shewing  that  this  was  still  necessary  for 
him,  for  he  wished  that  his  profiting  should  appear  not  only 
in  his  life,  but  in  the  word  of  doctrine. 
Chap.  v.  ver.  1.  Rebuke  not  an  elder. 
Is  he  now  speaking  of  the  order?    I  think  not,  but  of  any 


Of  Rebuke     Of  Purity.     '  Widows  indeed:  107 

elderly  man.     What  then  if  he  should  need  correction  ?    Do  Hon. 
not  rebuke   him,  but  address  him    as  you  would  a  father 


offending. 

Ver.  1.  The  elder  women  as  mothers,  the  younger  men  as 
brethren;  the  younger  women  as  sisters,  with  all  purity. 

Rebuke  is  in  its  own  nature  offensive,  particularly  when  it 
is  addressed  to  an  old  man,  and  when  it  proceeds  from  a 
young  man  too,  there  is  a  threefold  shew  of  forwardness.  By 
the  manner  and  the  mildness  of  it,  therefore,  he  would  soften 
it.  For  it  is  possible  to  reprove  without  offence,  if  one  will 
only  make  a  point  of  this  :  it  requires  great  discretion,  but  it 
may  be  done. 

The  younger  men  as  brethren.  Why  does  he  recommend 
this  too  here?  With  a  view  to  the  high  spirit  natural  to  young 
men,  whence  it  is  proper  to  soften  reproof  to  them  also  with 
moderation. 

The  younger  women  as  sisters ;  he  adds,  with  all  jyurity. 
Tell  me  not,  he  means,  of  merely  avoiding  sinful  intercourse 
with  them.  There  should  not  be  even  a  suspicion.  For 
since  intimacy  with  young  women  is  always  suspicious,  and 
yet  a  Bishop  cannot  always  avoid  it,  he  shews  by  adding 
these  words,  that  all  purity  is  required  in  such  intimacy. 
But  does  Paul  give  this  advice  to  Timothy?  Yes,  he  says, 
for  I  am  speaking  to  the  world  through  him.  But  if  Timothy 
was  thus  advised,  let  others  consider  what  sort  of  conduct  is 
required  of  them,  that  they  should  give  no  ground  for 
suspicion,  no  shadow  of  pretext  to  those,  who  wish  to 
calumniate. 

Ver.  3.  Honour  widows,  that  are  widows  indeed. 

Why  does  he  say  nothing  of  virginity,  nor  command  us 
to  honour  virgins  ?  Perhaps  there  were  not  yet  any  professing 
that  state,  or  they  might  have  fallen  from  it.  For  some,  he  l  Tin 
says,  are  already  turned  aside  after  Satan.  For  a  woman6' 15' 
may  have  lost  her  husband,  and  yet  not  be  truly  a  widow. 
As  in  order  to  be  a  virgin,  it  is  not  enough  to  be  a  stranger 
to  marriage,  but  many  other  things  are  necessary,  as  blame- 
lessness  and  perseverance ;  so  the  loss  of  a  husband  does  not 
constitute  a  widow,  but  patience,  with  chastity  and  separation 
from  all  men.  Such  widows  he  justly  bids  us  honour,  or 
rather  support.     For  they  need  support,  being  left  desolate, 


108  Domestic  duty  of  Widows.     Clod  their  stay  if  desolate. 

l  Tim.  and  having  no  husband  to  stand  up  for  them.  Their  state 
■  '  *  -  appears  to  the  multitude  despicable  and  inauspicious. 
Therefore  he  wishes  them  to  receive  the  greater  honour  from 
the  Priest,  and  the  more  so,  because  they  are  worthy  of  it. 

Ver.  4.  But  if  any  widow  have  children  or  grandchildren, 
let  them  learn  first  to  shew  piety  at  home,  and  to  requite 
their  parents. 

Observe  the  discretion  of  Paul;  how  often  he  urges  men 
from  human  considerations.  For  he  does  not  here  lay  down  any 
great  and  lofty  motive,  but  one  that  is  easy  to  be  understood :  to 
requite  their  parents.  How  ?  For  bringing  them  up  and  edu- 
cating- them.  As  if  he  should  say,  Thou  hast  received  from 
them  great  care.  They  are  departed.  Thou  canst  not  requite 
them.  For  thou  didst  not  bring  them  forth,  nor  nourish 
them.  Requite  them1'  in  their  descendants,  repay  the  debt 
through  the  children.  Let  them  learn  first  to  shew  piety  at 
home.  Here  he  more  simply  exhorts  them  to  acts  of  kindness ; 
then  to  excite  them  the  more,  he  adds, 

For  that  is  good  and  acceptable  before  God.  And  as  he 
had  spoken  of  those  who  are  widows  indeed,  he  declares 
who  is  indeed  a  widow. 

Ver:  5.  Now  she  that  is  a  widow  indeed,  and  desolate, 
trusteth  in  God,  and  continueth  in  supplications  and  prayers 
night  and  day.  But  she  that  liveth  in  pleasure  is  dead  while 
she  liveth. 

She  who  being  a  widow  has  not  made  choice  of  a  worldly 
life,  is  a  widow  indeed  ;  she  who  trusts  in  God  as  she  ought, 
and  continues  instant  in  prayer  night  and  day,  is  a  widow 
indeed.  Not  that  she,  who  has  children,  is  not  a  widow 
indeed.  For  he  commends  her  who  brings  up  children  as 
she  ought.  But  if  any  one  has  not  children,  he  means,  she 
is  desolate,  and  her  he  consoles,  saying,  that  she  is  most 
truly  a  widow,  who  has  lost  not  only  the  consolation  of  a  hus- 
band, but  that  arising  from  children,  yet  she  has  God  in  the 
place  of  all.  She  is  not  the  worse  for  not  having  children, 
but  He  fills  up  her  need  with  consolation,  in  that  she  is  with- 

b  atirou  seems    unintelligible,    read  herself,  except  it  be  from   a  grateful 

avroht:  B.  has  l*i/»«w,  which  would  be  remembrance  of  his  own  mother's  de- 

'  in  his  (her  husband's)  grand-children.'  voting  herself  to  him  as  she  did.  Theo- 

It  is  not  easy  to  see  why  St.    Chrys.  doret  follows  him,  but  says  more  of  the 

takes  this  as  a  direction  to  the  widow  corresponding  duty  of  the  children. 


Life  known  from  death  by  its  acts.  109 

out  children.     What  he   says  amounts  to  this.     Grieve  not,   Hom. 
when  it  is  said  that  a  widow  ought  to  bring  up  children,  as  if, 1 


because  thou  hast  no  children,  thy  worth  were  on  that  ac- 
count inferior.  Thou  art  a  widow  indeed,  whereas  she  who 
liveth  in  pleasure  is  dead  while  she  liveth. 

But  since  many  who  have  children  choose c  the  state  (3) 
of  widowhood,  not  to  cut  off  the  occasions  of  a  worldly  life, 
but  rather  to  enhance  them,  that  they  may  do  what  they  will 
with  the  greater  license,  and  indulge  the  more  freely  in 
worldly  lusts  :  therefore  he  says,  She  that  liveth  in  pleasure 
is  dead  while  she  liveth.  Ought  not  a  widow  then  to  live  in 
pleasure?  Surely  not.  If  then  when  nature  and  age  is  weak, 
a  life  of  pleasure  is  not  allowable,  but  leads  to  death, 
eternal  death  ;  what  have  men  to  say,  who  live  a  life  of  plea- 
sure? But  he  says  with  reason,  She  that  liveth  in  pleasure 
is  dead  while  she  liveth.  But  that  thou  mayest  see  this,  let 
us  now  see  what  is  the  state  of  the  dead,  and  what  of  the 
living,  and  in  which  shall  we  place  such  an  one  ?  The  living 
perform  the  works  of  life,  of  that  future  life,  which  is  truly 
life.  And  Christ  has  declared  what  are  the  works  of  that 
future  life,  with  which  we  ought  always  to  be  occupied. 
Co?)ie,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.  For  I  teas  an  hungered,  and  Matt. 
ye  gave  me  meat.  I  was  thirsty,  and  ye  gave  me  drink.  :£ 
The  living  differ  from  the  dead,  not  only  in  that  they  behold 
the  sun,  and  breathe  the  air,  but  in  that  they  are  doing  some 
good.  For  if  this  be  wanting,  the  living  are  not  better  than 
the  dead.  That  you  may  leara  this,  hear  how  it  is  possible 
that  even  the  dead  should  live.      For  it  is  said,  God  is  notMut. 

22   32 

the  God  of  the  dead,  but  of  the  living  ?  But  this  again  you  ' 
say  is  a  riddle.  Let  us  therefore  solve  them  both.  A  man 
who  liveth  in  pleasure,  is  dead  whilst  he  liveth.  For  he  liveth 
only  to  his  belly.  In  his  other  senses  he  lives  not.  He 
sees  not  what  he  ought  to  see,  he  hears  not  what  he  ought  to 
hear,  he  speaks  not  what  he  ought  to  speak.  Nor  does  he 
perform  the  actions  of  the  living.  But  as  he  who  is  stretched 
upon  a  bed,  with  his  eyes  closed,  and  his  eyelids  fast,  perceives 
nothing  that  is  passing;  so  it  is  with  this  man,  or  rather 
not  so,  but  worse.     For  the  one  is  equally  insensible  to  things 

c  2  Ms*.  '  renounce. ' 


::i. 


110    Gluttony  and  drunkenness  drown  and  bury  the  soid. 

1  Tim.  good  and  evil,  but  the  latter  is  sensible  to  things  evil  only, 
— LJ_but  as  insensible  as  the  former  to  things  good.  Thus  he  is 
dead.  For  nothing  relating  to  the  life  to  come  moves  or 
affects  him.  For  intemperance,  taking  him  into  her  own 
bosom,  as  into  some  dark  and  dismal  cavern,  full  of  all  un- 
cleanness,  causes  him  to  dwell  altogether  in  darkness,  like 
the  dead.  For  when  all  bis  time  is  spent  between  feasting 
and  drunkenness,  is  he  not  dead,  and  buried  in  darkness  ? 
Even  in  the  morning  when  he  seems  to  be  sober,  he  is  not 
sober  in  reality,  since  he  has  not  yet  rid  and  cleansed 
himself  of  yesterday's  excess  and  is  still  longing  for  a  repe- 
tition, and  in  that  his  evening  and  noon  he  passes  in  revels, 
and  all  the  night,  and  most  of  the  morning,  in  deep  sleep. 

Is  he  then  to  be  numbered  with  the  living  ?  Who  can  describe 
that  storm  that  comes  of  luxury,  that  assails  his  soul  and  body  ? 
For  as  a  sky  continually  clouded  admits  not  the  sunbeams 
to  shine  through  it,  so  the  fumes  of  luxury  and  wine  enve- 
loping his  brain,  as  if  it  were  some  rock,  and  casting  over  it  a 
thick  mist,  suffer  not  reason  to  exert  itself,  but  overspread 
the  drunken  man  with  profound  darkness.  With  him  who  is 
thus  affected,  how  great  must  be  the  storm  within,  how  vio- 
lent the  tumult.  As  when  a  flood  of  water  has  risen,  and  has 
surmounted  the  entrances  of  the  workshops d,  we  see  all  the 
inmates  in  confusion,  and  using  tubs  and  pitchers  and  sponges, 
and  many  other  contrivances  to  bale  it  out,  that  it  may  not 
both  undermine  the  building,  and  spoil  all  that  is  contained 
in  it:  so  it  is  when  luxury  overwhelms  the  soul;  its  reason- 
ings within  are  disturbed.  What  is  already  collected,  cannot 
be  discharged,  and  by  the  introduction  of  more,  a  violent  storm 
is  raised.  For  look  not  at  the  cheerful  and  merry  countenance, 
but  examine  the  interior,  and  you  will  see  it  full  of  deep  de- 
jection. If  it  were  possible  to  bring  the  soul  into  view,  and 
to  behold  it  with  our  bodily  eyes,  that  of  the  luxurious  would 
seem  depressed,  mournful,  miserable,  and  wasted  with  lean- 
ness ;  for  the  more  the  body  grows  sleek  and  gross,  the  more  lean 
1  *«*«-  and  weakly  is  the  soul;  and  the  more  one  is  pampered1,  the 
a  ^crrs-more  is  the  other  hampered2.  As,  when  the  pupil  of  the  eye 
T*">.  ,    has  the  external  coats  over  it  too  thick,  it  cannot  put  forth  the 

d  'EgyctB-rngiuv,  probably  cellars. 


Man's  true  life  is  that  of  the  soul.  Ill 

power  of  vision0,  and  look  out,  because  the  light  is  excluded  Hom. 
by  the  thick  covering,  and   darkness  often  ensues;  so  when 


the  body  is  constantly  full  fed,  the  soul  must  be  invested  with 
grossness.  But  the  dead  rot,  and  are  corrupted,  you  say; 
and  an  unwholesome  moisture  distills  from  them.  So  in  her 
that  liveth  in  pleasure,  may  be  seen  rheums,  and  phlegm, 
catarrh,  hiccough,  vomitings,  eructations,  and  the  like,  which, 
as  too  unseemly,  I  forbear  to  name.  For  such  is  the  dominion 
of  luxury,  that  it  makes  one  endure  things,  which  we  do  not 
even  think  proper  to  mention. 

But  you  still  ask,  how  is  the  body  dissolved  whilst  it  yet  (4) 
eats  and  drinks  ?  Surely  this  is  no  sign  of  human  life,  since 
creatures  without  reason  too  eat  and  drink.  Where  the  soul  lies 
dead,  what  do  eating  and  drinking  avail  ?  The  dead  body,  that 
is  invested  with  a  flowery  garment,  is  not  benefited  by  it,  and 
when  a  blooming  body  invests  a  dead  soul,  the  soul  is  not 
benefited.  For  when  its  whole  discourse  is  of  cooks,  and 
caterers,  and  confectioners,  and  it  utters  nothing  pious f,  is 
it  not  dead?  For  let  us  consider  what  is  man?  The  Hea- 
thens say  that  he  is  a  rational  animal,  mortal,  capable  of 
intelligence  and  knowledge.  But  let  us  not  take  our  defini- 
tion from  them,  but  whence  ?  From  the  sacred  writings. 
Where  then  has  the  Scripture  given  a  definition  of  man? 
Hear  its  words.  There  ivas  a  man  perfect  and  upright,  one  j0bi,  2. 
that  feared  God,  and  eschewed  evil.  This  was  indeed  a  man ! 
Again,  another  says,  Man  is  great,  and  the  merciful  man  is  Prov# 
precious.  Those  who  answer  not  to  this  description,  though  20,  6. 
they  partake  of  mind,  and  are  never  so  capable  of  know- 
ledge, the  Scripture  refuses  to  acknowledge  them  as  men, 
but  calls  them  dogs,  and  horses,  and  serpents,  and  foxes, 
and  wolves,  and  if  there  be  any  animals  more  contemptible. 
If  such  then  is  man,  he  that  liveth  in  pleasure  is  not  a  man  ; 
for  how  can  he  be,  who  never  thinks  of  any  thing  that  he 
ought?  Luxury  and  sobriety  cannot  exist  together:  they 
are  destructive  of  one  another.    Even  the  Heathens  say, 

A  heavy  paunch  hears  not  a  subtle  mindg. 
Such  as  these   the   Scripture  calls  men  without  souls.  My 

e  It  was  commonly  thought  that  a  ism  for  loose  and  profane  talking, 
certain  effluence  from  the  eye  was  re-         E    The    English    proverb    is,     '  Fat 

quired  to  meet  the  light.  paunches  make  lean  pates.' 

f  (ttxSiv  tu<ri  /3if ,  perhaps  an  euphem- 


112         Menofjlesh.    Disgusting  effects  of  gluttony. 

l  Tim.  Spirit  (it  is    said)   shall   not   always  abide    in  these  men, 
because  they  arejlesh.     Yet  they  had  a  soul,  but  because  it 


3.LXX.was  dead  in  them,  He  calls  them  flesh.  For  as  in  the  case  of 
the  virtuous,  though  they  have  a  body,  we  say,  '  he  is  all 
soul,  he  is  all  spirit,'  so  the  reverse  is  said  of  those  who  are 
otherwise.     So  Paul  also  said  of  those,  who  did  not  fulfil  the 

Rom.  8,  works  of  the  flesh,  Ye  are  not  in  the  flesh.  Thus  those  who 
live  in  luxury  are  not  in  the  soul  or  in  the  Spirit. 

Moral.  She  that  liveth  in  pleasure  is  dead  whilst  she  liveth.  Hear 
this,  ye  women,  that  pass  your  time  in  revels,  and  intemperance, 
and  who  neglect  the  poor,  pining  and  perishing  with  hunger, 
whilst  you  are  destroying  yourselves  with  continual  luxury. 
Thus  you  are  the  causes  of  two  deaths,  of  those  who  are  dying 
of  want,  and  of  your  own,  both  through  ill  measure.  But  if  out 
of  your  fulness  you  tempered  their  want,  you  would  save  two 
lives.  Why  do  you  thus  gorge  your  own  body  with  excess, 
and  waste  that  of  the  poor  with  want;  why  pamper  this  above 
measure,  and  stint  that  too  beyond  measure?  Consider  what 
comes  of  food,  into  what  it  is  changed.  Are  you  not  disgusted 
at  its  being  named?  Why  then  be  eager  for  such  accumula- 
tions? The  increase  of  luxury  is  but  the  multiplication  of 
dung !  For  nature  has  her  limits,  and  what  is  beyond  these 
is  not  nourishment,  but  injury,  and  the  increase  of  ordure. 
Nourish  the  body,  but  do  not  destroy  it.  Food  is  called 
nourishment,  to  shew  that  its  design  is  not  to  injure  the  body, 
but  to  nourish  it.  For  this  reason  perhaps  food  passes  into 
excrement,  that  we  may  not  be  lovers  of  luxury.  For  if  it 
were  not  so,  if  it  were  not  useless  and  injurious  to  the  body, 
we  should  not  cease  from  devouring  one  another.  If  the 
belly  receive  as  much  as  it  pleased,  digested  it,  and  conveyed 
it  to  the  body,  we  should  sec  wars  and  battles  innumerable. 
Even  now  when  part  of  our  food  passes  into  ordure,  part  into 
blood,  part  into  spurious  and  useless  phlegm,  we  are  neverthe- 
less so  addicted  to  luxury,  that  we  spend  perhaps  whole 
estates  on  a  meal.  What  should  we  not  do,  if  this  were  not 
the  end  of  luxury  ?  The  more  luxuriously  we  live,  the  more 
noisome  are  the  odours  with  which  we  are  filled.  The  body 
is  like  a  swollen  bottle,  running  out  every  way.  The  eructa- 
tions are  such  as  to  pain  the  head  of  a  bystander.  From  the 
heat  of  fermentation  within,  vapours  are  sent  forth,  as  from  a 


The  body  so  created  that  gluttony  is  nauseous.       113 

furnace,  if  by-standers  are  pained,  what,  think  you,  is  the  brain  Hom. 

within  continually  suffering,  assailed  by  these  fumes?  to  say  — - 

nothing  of  the  channels  of  the  heated  and  obstructed  blood, 
of  those  reservoirs,  the  liver  and  the  spleen,  and  of  the  canals 
by  which  the  faeces  are  discharged.  The  drains  in  our  streets 
we  take  care  to  keep  unobstructed.  We  cleanse  our  sewers 
with  poles  and  drags,  that  they  may  not  be  stopped,  or  overflow, 
but  the  canals  of  our  bodies  we  do  not  keep  clear,  but  obstruct 
and  choke  them  up,  and  when  the  filth  rises  to  the  very  throne 
of  the  king,  I  mean  the  brain,  we  do  not  regard  it,  treating 
it  not  like  a  worthy  king,  but  like  an  unclean  brute.  God 
hath  purposely  removed  to  a  distance  those  unclean  members, 
that  we  might  not  receive  offence  from  them.  But  we  suffer 
it  not  to  be  so,  and  spoil  all  by  our  excess.  And  other  evils 
might  be  mentioned.  To  obstruct  the  sewers  is  to  breed  a 
pestilence :  but  if  a  stench  from  without  is  pestilential,  that 
which  is  pent  up  within  the  body,  and  cannot  find  a  vent, 
what  disorders  must  it  not  produce  both  to  body  and  soul? 
Some  have  strangely  complained,  wondering  why  God  has 
ordained  that  we  should  bear  a  load  of  ordure  with  us.  But 
they  themselves  increase  the  load.  God  designed  thus  to 
detach  us  from  luxury,  and  to  persuade  us  not  to  attach  our- 
selves to  worldly  things.  But  thou  art  not  thus  to  be  per- 
suaded to  cease  from  gluttony,  but  though  it  is  but  as  far  as 
the  throat,  and  as  long  as  the  hour  of  eating,  nay  not  even  so 
long,  that  the  pleasure  abides,  thou  continuest  in  thine  indul- 
gence. Is  it  not  true  that  as  soon  as  it  has  passed  the  palate 
and  the  throat,  the  pleasure  ceases?  For  the  sense  of  it  is  in 
the  taste,  and  after  that  is  gratified,  a  nausea  succeeds,  the 
stomach  not  digesting  the  food,  or  not  without  much  difficulty. 
Justly  then  is  it  said,  that  she  that  liveth  in  pleasure  is  dead 
while  she  liveth.  For  the  luxurious  soul  is  unable  to  hear 
or  to  see  any  thing.  It  becomes  weak,  ignoble,  unmanly, 
illiberal,  cowardly,  full  of  impudence,  servility,  igno- 
rance, rage,  violence,  and  all  kinds  of  evil,  and  destitute  of 
the  opposite  virtues.     Therefore  he  says, 

Ver.  7.    These  things  give  in  charge,  that  they  may  be 
blameless. 

He  does  not  leave  it  to  their  choice.    Command  them,  he 
says,  not  to  be  luxurious,  assuming  it  to  be  confessedly  an 
i 


114  Intemperate  Widows  threatened. 

l  Tim.  evil,  as  not  holding  it  lawful  or  admissible  for  the  luxurious 
5>  ■  to  partake  of  the  holy  Mysteries.  These  things  command,  he 
says,  that  they  may  be  blameless.  Thus  you  see  it  is  reckoned 
among  sins.  For  if  it  were  a  matter  of  choice,  though  it  were 
left  undone,  we  might  still  be  blameless.  Therefore  in  obe- 
dience to  Paul,  let  us  command  the  luxurious  widow  not  to 
have  place  in  the  list  of  widows h.  For  if  a  soldier,  who  fre- 
quents the  bath,  the  theatre,  the  busy  scenes  of  life,  is  judged 
to  desert  his  duty,  much  more  the  widows.  Let  us  then  not 
seek  our  rest  here,  that  we  may  find  it  hereafter.  Let  us  not 
live  in  pleasure  here,  that  we  may  hereafter  enjoy  true  plea- 
sure, true  delight,  which  brings  no  evil  with  it,  but  infinite 
good.  Of  which  God  grant  that  we  may  all  be  partakers,  in 
Jesus  Christ,  with  Whom,  &c. 


h  Of  the  '  list  of  widows'  relieved  by     Priesthood,  book  iii.  c.  16.  Ben.  p. 
the    Church,   see  St.  Chrys.  on    the     A. 


HOMILY     XIV. 


1  Tim.  v.  8. 

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

Many  consider  that  their  own  virtue  is  sufficient  for  their  (l) 
salvation,  and  if  they  duly  regulate  their  own  life,  that  no- 
thing further  is  wanting  to  save  thern.  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 
shewn  also  by  the  blessed  Paul,  who  says  here,  If  any  one 
provide  not  for  his  oivn.  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,  Tlwu  shall  not  overlook  thy  kinsmen  of  is.  58,7 
thy  own  seed.  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  vain- 
glory, 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 
i  2 


116         TJie  Faith  denied  by  neglecting  plain  duties. 

l  Tim.  neglect  their  own  relatives  a  ?     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 

Titus l,  faith?  Even  as  it  is  said,  They  profess  that  they  know  God, 
but  in  works  they  deny  Him.     What  has  God,  in  whom  they 

Is.  58,7.  believe,  commanded?  Hide  not  thy  self  from  thine  ownfiesh. 
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  thou  neglectest  a  duty  which  infidels  perform, 
hast  thou  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 b. 
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  liveth  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  shew  piety  at  home, 
and  to  requite  their  parents.  He  had  also  said,  She  that 
liveth  in  pleasure  is  dead  whilst  she  liveth.  He  had  said, 
If  shec  provides  not  for  her  own  she  is  worse  than  an  infidel. 


a  Colb.  '  For  the  heathen  will  pre-  b  Colb.  omits  this  sentence, 

sently  say,  Well !  these  Christians  are  c  The  feminine  is  not  marked,  but 

affectionate  indeed,  to  neglect  their  own  implied  by  his  comment,  see  p.  108. 
relatives  !     And  he  well  said,  &c.' 


Age  of  Church-widoics.     Duties  of  women.  117 

Having  mentioned  the  qualities  which   not  to  have  would  Hom. 
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  then  continue  in  faith,  and  charitii,  and  holiness.     Ob-1  Tim. 

.  .2    15. 

serve  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  an  house,  she  does  not 
lodge  in  the  open  air.  //',  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;  (2) 
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  co-operated  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 


118       Duties  of  the  unmarried.     Cheerful  hospitality. 

Tim.  strictness,  and  eminent  virtue.     For  when  he  speaks  of  that 
— — -which  is  comely,  and  that  she  may  attend  upon  the  Lord  with- 


l  Cor.  7,  out  distraction,  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 d.  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  them- 
selves, not  commit  them  to  their  handmaids.     For  Christ 

Johni3,said,  If  I  your  Master  and  Lord  have  washed  your  feet,  ye 
ought  also  to  wash  one  another's  feet.  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  thou 
receivest  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  receiveth  you,  He  said,  receiveth  Me.  If 
you  do  not  so  receive  him,  you  have  no  reward.  Abraham 
was  receiving  men  that  passed  as  travellers,  as  he  thought, 
and  he  did  not  leave  to  his  servants  to  make  the  preparations 

d  The  sense  is  clear,  but  the  Greek     This    translation   supposes    an    abrupt 
admits  of  no  grammatical  construction,     construction,  reading  lirihunviy. 
Downes,    as    usual,    alters    it  boldly. 


Matt. 
10,  40 


Good  best  done  in  person.    The  poor  are  benefactors.    119 

for   their   entertainment,  but   took   the   greater  part   of  the  Hom. 

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 e 
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  thou  givest  to  the  poor,  disdain  not  thy- 
self 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  encou- 
ragement, and  with  all  this  it  is  difficult  for  him  not  to  feel 
abashed;  for  so  delicate  is  his  position,  that  whilst  he 
receives  the  favour,  he  is  ashamed.  That  shame  we  ought  to 
remove  by  the  most  attentive  service,  and  to  shew  by  words 
and  actions,  that  we  do  not  think  we  are  conferring  a  favour 
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  favour,  destroys  all  the  merit  of  it ;  so  he  who  looks 
upon  himself  as  receiving  a  kindness,  increases  the  reward. 
For  God  loveth  a  cheerful  giver.  So  that  you  are  rather  2  Cor.  9, 
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,  then- 
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 f  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  itpHosea4, 
the  sin  of  My  people.  Thus  thou  receivest  more  than  thou8, 
givest,   thou  art  benefited  more  than  thou  benefitest.     Thou 

•   Old  Lat.  '  Many  wives  that  were.'     tively  of  tbe  household. 
'  Of  whom'  may  also  be  taken  collec-         f  ixfittyuov  as  if  wiping  a  sore  clean. 


120      Objects  of  alms-giving.     Doing  it  in  person  best. 
l  Tim  lendest  to   God,  not  to  men.     Thou  increasest  thy  wealth, 

5,  9.  10.  .  J 

rather  than  dimmishest  it.     But  if  thou  dost  not  lessen  it  by 

giving,  then  it  is  indeed  diminished! 

If  she  have  received  strangers,  if  she  have  washed  the 
Saints'1  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 
Matt,     are  unknown,  or  known  to  few.  He  who  hath  done  it  unto  the 
J'     *  least  of  these,  He  saith,  hath  done  it  unto  Me. 
Mohal.      Give  not  thy  alms  to  those  who  preside  in  the  Church  to 
W     distribute.     Bestow  it  thyself,  that  thou  may  est  have  the  re- 
ward not  of  giving  merely,  but  of  kind  service.     Give  with 
thine    own    hands.    Cast  into  the  furrow  thyself.     Here  it 
is  not  required  to  handle   the  plough,  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  thou 
sowest  for  heaven,  where  there  is  no  frost  nor  winter  nor  any 
such   thing.     Thou  sowest  in   souls,  where  no   one   taketh 
away  what  is  sown,  but  it  is  firmly  retained  with  all  care  and 
diligence.     Cast  the  seed  thyself,  why  deprive  thyself  of  thy 
reward.     There  is   great  reward  in  dispensing g  even   what 
belongs  to  others.     There  is  a  reward  not  only  for  giving,  but 
for  dispensing  well  the  things  that  are  given.     Why   wilt 
thou  not  have  this  reward  ?  For  that  there  is  a  reward    for 
Acts  6,  this,  hear  how  we  read  that  the  Apostles  appointed  Stephen 
5~7,      to  the  ministry  of  the  widows. 

Be  thou  the  dispenser  of  thine  own  gifts.  Thine  own  be- 
nevolence and  the  fear  of  God  appoint  thee  to  that  ministry. 
Thus  vain-glory  is  excluded.  This  refreshes  the  soul,  this 
sanctifies  the  hands,  this  pulls  down  pride.  This  teaches 
thee  philosophy,  this  inflames  thy  zeal,  this  makes  thee  to 
receive  blessings.  Thy  head,  as  thou  departest,  receives  all  the 
blessings  of  the  widows. 

Be  more  earnest  in  thy  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  thine  own  hand. 
For  thou  mayest  profit  much  in  thine   own  person,  if  thou 

8  Gr.  '  being  able  to  dispense.' 


Benefit  of  visiting  the  Poor  and  the  Monks.  121 

givest.     Dost  thou  see  their  tents,  their  lodging?  dost  thou  Hom. 

see  the  desert?  dost  thou  see  the  solitude?     Often  when  thou  - 

hast  gone  to  bestow  money,  thou  givest  thine  whole  soul. 
Thou  art  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  Eccles. 
saith,  to  go  to  the  house  of  mourning,  than  to  the  house  of  ' 
feasting.  By  the  latter  the  soul  is  inflamed.  For  if  thou  canst 
imitate  the  luxmy,then  thou  art  encouraged  to  self-indulgence, 
and  if  thou  canst  not,  thou  art  grieved.  In  the  house  of 
mourning  there  is  nothing  of  this  kind.  If  thou  canst  not 
afford  to  be  luxurious,  thou  art  not  pained;  and  if  thou  canst, 
thou  art  restrained.  Monasteries  are  indeed  houses  of  mourn- 
ing. There  is  sackcloth  and  ashes,  there  is  solitude,  there  is 
no  laughter,  no  pressure  of  worldly  business  There  is  fast- 
ing, and  lying  upon  the  ground;  there  is  no  impure  savour  of 
rich  food,  no  blood  shedh,  no  tumult,  no  disturbance,  or 
crowding.  There  is  a  serene  harbour.  They  arc  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  thither.  Go  to 
them,  and  make  friends  with  them,  embrace  their  holy 
feet,  more  honourable  to  touch  than  the  heads  of  others.  If 
some  clasp  the  feet  of  statues,  because  they  bear  but  a  likeness 
of  the  king,  wilt  thou  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  honourable. 
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  any  thing 
that  belongs  to  him1.  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  mank  is  to  pass,  as  it  were,  from  earth  to  heaven.  Thou 

h  They    commonly    abstained  from         k  f&nairrngiaii.  The  monasteries  of  that 

all  animal  food ;  see  p.  124.  date  were  formed  by  those  who  gathered 

1  Sav.  mar.  rZ*  aired.     The  other    round  some  holy  man.     For  instances 

reading  is  scarcely  intelligible.  see  Theodoret.  Hist.  Kelig. 


I £2  Morning  in  Town,  and  at  a  Monastery. 

l  Tim.  seest  not  there  what  is  seen  in  a  private  house.     That  com- 

5  9  10 

J—L — 'pany  is  free  from  all  impurity.  There  is  silence  and  profound 
quiet.  The  words  '  mine  and  thine'  are  not  in  use  among 
them.  And  if  thou  remainest  there  a  whole  day  or  even  two, 
the  more  pleasure  thou  wilt  enjoy.  There,  as  soon  as  it  is 
day,  or  rather  before  day,  the  cock  crows,  and  you  see  it 
not  as  you  may  see  it1  in  a  house,  the  servants  snoring,  the 
doors  shut,  all  sleeping  like  the  dead,  whilst  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  awaked,  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. 
(4)  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  collected- 
ness™.  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 

!al.  each  comes,  and  gently  touching  the1  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 

1  some  words  added  from  Colb.  m  rm  v^ius  hucu. 


Psalmody  of  the  Monks.     Common  life.  123 

hymns  with  much  harmony,  and  well  composed  tunes.     And  Hom. 
neither  harp  nor  pipe  nor  other  musical  instrument  utters  XIV' 
such  sweet  melodies,  as  you  hear  from  the  singing  of  these 
saints  in  their  deep  and  quiet  solitudes.    And  the  songs  them- 
selves too  are  suitable,  and  full  of  the  love  of  God.     In  the 
night,  they  say,  lift  up  your  hands  unto  God.      With  my  soulls.2G,o. 
have  I  desired  Thee  in  the  night,  yea  with  my  spirit  within  me 
will  I  seek  Thee  early.     And  the  Psalms  of  David,  that  cause 
fountains  of  tears  to  flow.      For  when  he  sings,  /  am  weary  p8,  q  g. 
with  my  groaning,  all  the  night  make  I  my  bed  to  swim;  I 
water  my  couch  with  my  tears:   and,  again,  /  have  eaten  Ps  102 
ashes  like  bread.      What  is  man  that  thou  art  mindful  of  him?  9. 
Man  is  like  to  vanity,  his  days  are  as  a  shadow  that  passeth  p*'  1(j4' 
away.     Be  not  afraid  when  one  is  made  rich,  when  the  glory  4- 
of  his  house  is  increased:  and,  Who  maketh  men  to  be  of  one  \q. 
mind  in  a  house :  and,  Seven  times  a  day  do  I  praise  Thee,  g s- 68' 
because  of  Thy  righteous  judgments :  and,  At  midnight  will  I  Vs.  109, 
rise  to  give  thanks  unto  Thee,  because  of  Thy  righteous  judg-  ps*  109 
ments:  and,  God  will  redeem  my  soul  from  the  power  of  the®*- 
grave:  and,  Though  I  walk  through  the  valley  of  the  shadow  15' 
of  death,  I  will  fear  no  evil,  for  Thou  art  with  me:  and,  I^s-  23' 
will  not  be   afraid  for   the   terror   by  night,  nor  for   the  Vs.  9i, 
arrow  thatflieth  by  day,  nor  for  the  pestilence  that  walketh5'  6' 
in  darkness,   nor  for  the  destruction  that  wasteth  at  noon 
day:  and,  We  are  counted  as  sheep  for  the  slaughter:    heps.  u, 
expresses  their  ardent  love  to  God.     And  again,  when  they22, 
sing  with   the  Angels,   (for  Angels  too    are    singing  then,) 
Praise  ye  the  Lord  from  the  Heavens.     And  we  meanwhile  Ps-  14F> 
are  snoring,  or  scratching  our  heads,  or  lying  supine  medi- 
tating endless  deceits  n.     Think  what  it  is  for  thein  to  spend 
the  whole  night  in  this  employment. 

And  when  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  neighbour,  takes 
account  of  his  outgoings,  then  p  goes  into  the  forum ;  trembling 
he  appears  before  the  magistrate,  and  dreads  a  reckoning. 

"     He    means   not   self-deceits,    but  terval. 

actual  frauds,  for  he  is  now  as  it  were  P  So  Old  Lat.   (prob.  from  ura.  us) 

on  a  sally,  among  the  enemy's  works.  Edd.  il  tit,  '  if  he    goes.'    Colb.    oin. 

°  Not  their  principal  rest,  but  an  in-  u. 


124    Devotions,  industry,  meals,  and  sleep  of  the  Monks. 

l  Tim.  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  honour  God  with  psalms  and  hymns,  and  whilst 
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 q  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 
1  tiiQavim  forth  oppressed  with  heaviness,  these  are  still  collected  \ 
remaining  without  foodr  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  laboiu-s,  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,  whilst 
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  savour.  Nothing  carnal  is  there.  They 
fear  no  attacks  of  robbers,  having  nothing  of  which  they  can 

i  a^ttrroi.  See  on  Stat.  Horn  ix.  (1  ).  said  just  before,  but   it   need   not  be 

Tr.  p.  158.  note  e.  and  x.  (1).  Tr.  p.  taken  quite  strictly,  as  the  former  meal 

173.  note  a.  was  not  at  table,  and  extremely  light. 

r  This  seems  to  contradict  what  was 


Death  and  sickness  in  a  Monastery.  125 

be  deprived,  no  wealth,  but  a  soul  and  body,  of  which  if  they   Hoar, 
are  robbed,  it  is  not  a  loss  but  a  gain.     For  it  is  said,  To  ~ 


to  live  is  Christ,  and  to  die  is  gain.     They  have  freed  them-  21. 
selves  from  all  bonds.     Truly,  The  voice  of  gladness  is  in  Ps.  118, 
the  tabernacles  of  the  righteous.  lo" 

There  is  no  such  thing  to  be  heard  there  as  wailing  and  (5) 
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  procession1,  not  a  burial2;  and  when  it  is  reported  '  «re»- 
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  thanks- 
giving, 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  labour  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  physi- 
cians, 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  favour  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 
fulness  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  (6) 
the  Saints'  feet  in  the  Church  ?  whether  such  are  to  be  found 
among  us?  Yes:  undoubtedly  there  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 


126     Saints  various  as  jewels.     Concealing  good  works. 

i  Tim.  forum,  or  stand  forth  in  public8.    God  hath  even  commanded 

'  such  services,  saying,  Judge  the  fatherless,  plead  for  the 

widow.     Many  are  the  ways  of  being  virtuous,  as  there  arc 

1  f*ut>y*- many  varieties  of  jewels1,  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  colour 
more  delicious  than  white,  and  the  prasius  above  every 
green,  another  has  the  rich  colour  of  blood,  another  an  azure 
surpassing  the  sea,  another  is  more  brilliant  than  the  purple, 
and  thus  rivalling  in  their  varieties  all  the  colours  of  flowers 
or  of  the  sun.     Yet  all  are  called  jewels.     So  it  is  with  the 

- affKcu-  Saints.    Some  discipline2  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 

Matt.  6,  concealed.  Let  not  thy  left  hand  know,  He  says,  what  thy 
right  hand  doeth. 

Why  takest  thou  so  many  witnesses  ?  Let  not  thy  servant 
know  it,  nor,  if  possible,  thy  wife.  Many  are  the  impedi- 
ments 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  thought  not  of  any 
such  thing,  inebriated  as  he  was  with  zeal e,  so  that  he  looked 
only  how  to  fulfil  that  which  was  commanded.     No  servant, 

s  vr£oitrra.vTut.  '  Stand  forth  in  be-  '  vr'oSu.  Love  of  God,  or  desire  to 
half  of  another.'     See  p.  76.  do  His  will. 


Abraham  concealed  his  purpose  about  Isaac.         127 

no  wife  was  present,  nay,  he  himself  knew  not  what  would  be   Hom. 

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  Jire 
and  the  tcood,  but  where  is  the  lamb  for  a  burnt  offering: 
and  what  was  the  father's  answer.  My  son,  God  uill  pro-  Gen. 22, 
vide  Himself  a  lamb  for  a  burnt  offering.  In  this  he  uttered  8* 
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  »«g*wry. 
unworthy.  With  such  care  and  prudence  did  he  act  through- 
out this  affair  !  Well  then  hath  the  Scripture  said,  Let  not 
thy  left  hand  know  what  thy  right  hand  doeth.  If  we  have 
one  dear  to  us  as  one  of  our  own  members,  let  us  not  be 
anxious  to  shew  to  him  our  charitable  works,  unless  it  be 
necessary.  For  many  evils  may  arise  from  it.  A  man  is  ex- 
cited 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,  &c. 


HOMILY    XV. 


1  Tim.  v.  11,  12,  13,14,  15. 

But  the  younger  widows  refuse  :  for  when  they  have  begun 
to  wax  wanton  against  Christ,  they  will  marry ;  having 
damnation,  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 
busy  bodies,  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. 

i\\  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 
34.35. 'has  represented  by  attending  upon  the  Lord  without  dis- 
1  *&*&*•  traction x,  and  by  saying,  The  unmarried  careth  for  the  things 


Better  not  profess  than  forsake  Widowhood.  129 

that  belong  to  the  Lord.     And  if  he  has  not  limited  a  parti-   Hom. 
cular  age  for  them,  it  is  most  likely  because  that  point  is  - 


Cor.  7, 
settled  by  what  he  has   said  in  this  case.     But  indeed,  as  1 34. 35. 

said,  the  choice  of  virginity  proceeded  from  a  higher  pur- 
pose. 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,  Wlien  they 
have  begun  to  wax  wanton  against  Christ,  they  will1  marry:  \fixtu„, 
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 2  and  luxurious.     For  as  in  the  2  &KK;. 
case  of  a  just  man,  we  might  say,  "  Let  her  depart,  for  she<r^"r"* 
has  become  another's3."     He  shews  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,  /  am  the  defender  of  the  widows  Ps.  68, 
and  the  father  of  the   orphans.     He   shews  that  they  do 
not   choose    widowhood  as  they    ought,  but  wax   wanton: 
however  he  bears  with  them.     Elsewhere  indeed  he  says. 
/  have  espoused  you  to  one  husband,  that  I  may  present  you  2  Cor. 
as  a  chaste  virgin  to  Christ.     After  having  given  their  names  ll» 2- 
to  Himb,  they  will  marry,  he  says,  having  damnation,  be- 
cause 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  dishonoured  Him,  and  trans- 
gressed 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  busy  bodies,  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  with- 

a  He  seems  to  mean,  that  a  professed  to  another, 
widow,  giving  up  her  profession,  is  like         b  i.  e.  by  the  profession  of  a  devout 

a  woman  betrothed  to  a  man,  and  then  widowhood, 
disliking  him,  and  giving  her  affections 

K 


130     Marriage  of  Widows  recommended  to  prevent  evil. 

i  Tim.  drawn,  and  the  care  to  please  God  does  not  constrain  them  ? 
— — -  They  naturally  become  idle,  tattlers,  and  busy-bodies.  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  un- 
becoming to  a  man.  This  is  a  great  sign  of  impudence  and 
forwardness. 

/  will  therefore,  he  says,  (since  they  themselves  wish  it,) 
that  the  younger  tvidotcs  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  dishonoured 
by  their  marrying  again,  and  they  do  not  fall  into  those  prac- 
tices, 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  reproach- 
fully. 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  believeth  have  widows, 
let  them  relieve  them,  and  let  not  the  Church  be  charged, 
that  it  may  relieve  them  that  are  widoios  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  ob- 


Widows  with  relations.     Maintenance  of  Clergy.      131 

jects  were   attained.     Those0  had  an   opportunity  of  doing  Hom, 
good,   whilst   these    were   honourably    maintained,  and    the  — 


Church  not  burthened.  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  re- 
lieve them.  That  the  Church, he  says,  may  relieve  them  that 
are  widoivs  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  honour,  especially  they  who  labour  in  the  word  and 
doctrine.  For  the  Scripture  saith,  Thou  shall  not  muzzle  the 
ox  that  treadeth  out  the  corn.  And,  The  labourer  is  worthy 
of  his  reward. 

The  honour  of  which  he  here  speaks  is  attention  to  them,     (o) 

and  the  supply  of  their  necessities,  as  is  shewn  by  his  adding, 

Thou  shall  not  muzzle  the  ox  that  treadeth  out  the  com;  and,  Deut. 

The  labourer  is  worthy  of  his  reward.     So  when  he  says5ifv4'10 

Honour  widows,  he  means,  '  support'  them  in    all  that  is  7. 

necessary.     Thus  he  says,  That  it  may  relieve  those  that  are 

widows    indeed;    and    again,    Honour    ividows    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,    Thou  shall    not  muzzle   the 

ox  that  treadeth  out  the  corn.     See  how  he  would   have 

the  teacher  labour!     For  there  is  not,  indeed  there  is  not,  any 

other  labour  such  as  his.     But  this  is  from  the  Law.     But 

c  Gr.  fem.  referring  to  the  widows  them.  See  below,  1.  9.  of  this  page, 
kept  by  their  relations,  see  Hom.  xiii.  Downes,  missing  the  sense,  guesses 
and  xiv.  or  perhaps  to  women  relieving    it  should  be  \n%7voi. 

K  2 


132      Clergy  not  to  be  stinted — not  to  spare  themselves. 

l  Tim.  how  does  he  quote  from  Christ?  TJte  labourer  is  worthy  of 
5'  16,  his  reward.  Let  us  not  then  look  only  to  the  reward,  but  to 
the  terms  of  the  commandment.  Tlie  labourer,  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  corn,  and  bearing  the  yoke,  in  spite  of  heat 
and  thorns,  and  ceases  not  till  he  has  carried  the  corn  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 
labour  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  re- 
venues were  appointed  by  the  law,  as  tythes,  offerings  of  gold d, 
first  fruits,  vows,  and  many  other  things.  And  the  law  pro- 
perly 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  sup- 
port. 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, 

Johnio,  The  good  shepherd  giveth  his  life  for  his  sheep.  Thus  to 
rule  well  is,  from  our  concern  for  them,  never  to  spare  our- 
selves. 

Especially  those  who  labour  in  the  word  and  doctrine. 
Where  then  are  those  who  say  that  there  is  no  occasion  for  the 

iTim.4,  word  and  doctrine  ?     Whereas  he  says  to  Timothy,  Meditate 

15  '  upon  these  things;  give  thyself  wholly  to  them;  and,  Give 
attendance  to  reading,  to  exhortation,  to  doctrine;  for  in 
doing  this  thou  shall  save  both  thyself,  and  them  that  hear 
thee.  These  are  the  men  whom  he  wishes  to  be  honoured  most 
of  all,  and  he  adds  the  reason,  for  they  sustain  great  labour. 
For  when  one  is  neither  watchful,  nor  diligent,  but  merely 

<rtmlStvri  sits  in  his  stall  easy  and  unconcerned,  whilst  another  wears 

''  Colb.  omits  this  clause;  it  is  perhaps     xvr'imi  making  it,  '  the  share  of  the 
too  bold  to  guess  to.  atro  rm  Soviu*  for     sacrifices.' 


Difficulties  of  preaching .     Of  Accusations.  133 

himself  out  with  anxiety  and  exertion6,  especially  if  he  is  Hom. 

ignorant  of  profane  literature,  ought  not   the   latter  to  be - 

honoured  above  all  others,  who  more  than  others  gives  him- 
self up  to  such  labours?  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  com- 
position, 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,  say- 
ing, 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  labour  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 f 
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,  hut 
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  intrusted  to  Timothy, 
which  is  the  reason  why  he  discourses  with  him  concerning 
elders. 


c  fttXtrm.    He   seems   to   mean    in         f  Or  perhaps  '  heathenish, 
preparing  his  discourses. 


134  Careful  enquiry  and  decisive  censure. 

l  Tim.      Ver.  20.   Them  that  sin  rebuke  before  all,  that  others  also 
5,  20.  . 
may  j ear. 


Do  not,  he  says,  hastily  cut  them  off,  but  carefully  inquire 
into  all  the  circumstances,  and  when  thou  hast  thoroughly 
informed  thyself,  then  proceed  against  the  offender  with 
rigour,  that  others  may  take  warning.  For  as  it  is  wrong  to 
condemn  hastily  and  rashly,  so  not  to  punish  manifest 
offences  is  to  open  the  way  to  others,  and  embolden  them  to 
offend. 

Rebuke,  he  says,  to  shew  that  it  is  not  to  be  done  lightly, 
but  with  severity.     For  thus  others  will  be  deterred.     How 
Matt,     is  it  then  that  Christ  says,   Go  and  tell  him  his  fault  be- 
18'  15,   tween  him  and  thee  alone,  if  one  sin  against   thee.     But 
Christ  Himself  permits  him  to  be  censured  in  the  Church. 
(3)     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    offence   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    Nebu- 
chadnezzar 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 
Deut.  offender  according  to  the  ancient  law.  At  the  mouth  of  two 
19, 15.  or  three  witnesses  shall  every  matter  be  established. — Against 
an  elder  receive  not  an  accusation.  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  examin- 
ation on  the  trial.  For  since  offences  are  committed  in 
secret,  we  ought  to  be  satisfied  with  two  witnesses,  and  this 
is  sufficient  proof  of  investigation. 

But  what  if  the  offences  be  notorious,  and  yet  there  are  no 
witnesses,  only  a  strong  suspicion  ?    It  has  been  said  above 
l  Tim.  that  he  ought  to  have  a  good  report  of  them  which  are  with- 
:'  '•      out. 

Let  us  therefore  love  God  with  fear.     The  law  indeed  is 


God  threatens  in  Mercy.  135 

not  made  for  a  righteous  man  ;  but  since  the  greater  part  Hom. 
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  uo  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  shew  the  care  of  God  for  us  no  less  than 
the  promises  of  heaven.  For  the  threat  co-operates  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 
And  if  hell  had  not  been  threatened,  we  should  all  have  fallen3'  4- 
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  willeth  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.  Dost  thou  not  see  in  the  flood 
a  symbol  of  hell,  in  that  rain  of  all-destroying  water  an 
image  of  the  all-devouring  fire  g  ?  For  as  it  was  in  the  days  Matt. 
of  Noah,  He  says,  they  were  marrying  and  giving  in  mar-24'38' 
riage,  so  is  it  even  now.  It  was  then  predicted11  long 
before  it  took  place,  and  it  is  now  predicted  four  hundred 
years  or  more   beforehand1:     but  no  one  heeds  it.     It   is 

g  The  construction   is  too  involved  ''  i.  e.  the  deluge. 

for  such   a  passage;    a  slight  change  '  See  Horn.  xx.    or.   S.    Matt.  fin. 

would  refer  the  whole  latter  clause  to  where  he  says  the    end  of  the   world 

the  Judgment,  or  to  the  destruction  of  might  now  come  at  any  time, 
the  cities  of  the  plain. 


136  Vanity  of  earthly  things. 

]  Tim.  looked  upon  as  a  mere  fable,  as  a  matter  of  derision ;  no  one 

5,20 


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  tem- 
poral, 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  per- 
manent; all  are  running,  flying,  and  flowing  past.  Why 
should  I  speak  of  fading  flowers,  of  dignities,  of  kings  that 
are  to-day,  and  to-morrow  cease  to  be,  of  rich  men,  of  mag- 
nificent 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  any  thing  that  endures  for  ever  ?  Nothing  !  No,  nor 
any  thing  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  to-morrow,  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. 
(4)  Hear  what  Solomon  says,  who  knew  the  present  world  by 
2  4*5!  actual  experience.     /  builded  me  houses,  I  planted  me  vine- 


Solomon's  experience.     Heavenly  Mansions.         137 

yards,  I  made  me  gardens  and  orchards  and  pools  of  Hom. 
water.  I  gathered  me  also  silver  and  gold.  I  gat  myself  XV' 
men-singers,  and  ic omen -singers,  and  Jlocks,  and  herds.  i^l\ 
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  va?iities,Ecc\e*. 
all  is  vanity.  Vanity  not  simply  but  superlatively.  Let12'8- 
us  believe  him,  who  knew  by  experience.  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  hath  not  seen,  nor  ear  heard, iCor.2, 
neither  have  entered  into  the  heart  of  man  the  things  which9' 
God  hath  prepared  for  them  that  love  Him.  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  art  thou  solicitous  for  what  is  nothing?  Why 
dost  thou  sustain  such  toils,  for  what  is  nothing  ?  Thou 
seest  splendid  houses,  does  the  sight  of  them  delude  thee  ? 
Look  up  to  heaven.  Raise  thy  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.  Seest  thou  not  how  much 
finer,  how  much  lighter,  how  much  purer,  how  much  more 
translucent,  is  the  air  the  higher  thou  ascendest?  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  over- 
throws, or  fire  entirely  ruins  them.  For  not  only  the  bodies  of 
men,  but  their  very  buildings  are  liable  to  untimely  deaths. 


138     Public  buildings.    Man  gifted  with  creative  power. 

1  Tim.  Nay,  sometimes  things  decayed  by  time  stand  firm  under  the 
— — -  shock  of  an   earthquake,   whilst    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  hath  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  honoured  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 
Amos  5,  in  thy  power.     /  am  He  that  maketh  and  transformeth  all 

8  L.XX 

'things,  saith  God  of  Himself.     And  He  hath  given  to  men  a 

similar  power;  as  a  painter, being  an  affectionate  father, teaches 

his  own  art  to  his  son.     I  formed  thy  body  beautiful,  he  says, 

but  I  give  thee  the  power  of  forming  something  better.  Make 

Gen.  l,  thy  soul  beautiful.     I  said,  Let  the  earth  bring  forth  grass, 

ll"        and  every  fruitful  tree.     Do  thou  also  say,  Let  this  earth k 

bring  forth  its  proper  fruit,  and  what  thou  wiliest  to  produce 

Ps.  74,  will  be  produced.     1  make  the   summer  and  the  cloud.     I 

ps"  104  create  the  lightning  and  the  wind.     I  formed  the  dragon, 

26-        that  is,  the  devil1,   to  make    sport  with  him.     Nor  have   I 

grudged  thee  the  like  power.     Thou,  if  thou  wilt,  canst  sport 

with  him,  and  bind  him  as  thou  wouldest  a  sparrow.     I  make 

the  sun  to  rise  upon  the  evil  and  the  good:  do  thou  imitate 

k  i.e  the  body.    '  So  St.  Aug.  on  Ps.  103.  Vulg.  taking/o»v/<cv/ of  his  degradation. 


Union  of  Man  with  God  in  Christ.  139 

Me,  by  imparting  of  that  is  thine  to  the  good  and  the  evil.  Hom. 
When  mocked,  I  bear  with  it,  and  do  good  to  those  — — '— 
who  mock  Me :  do  thou  imitate  Me,  as  thou  canst.  I 
do  good,  not  to  be  requited,  do  thou  imitate  Me,  and  do 
good,  not  to  be  repaid.  I  have  lighted  luminaries  in  the 
heavens.  Do  thou  light  others  brighter  than  these,  for  thou 
canst,  by  enlightening  those  that  are  in  error.  For  to  know 
Me  is  a  greater  benefit  than  to  behold  the  sun.  Thou  canst 
not  create  a  man,  but  thou  canst  make  him  just  and  accept- 
able to  God.  I  formed  his  substance,  do  thou  beautify  his 
will.  See  how  I  love  thee,  and  have  given  thee  the  power 
in  the  greater  things. 

Beloved,  see  how  we  are  honoured  !  yet  some  are  so  un- 
reasonable   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 
dost  thou,  through  Him  who  is  the  First-fruits.     I  sit  on  ai  Cor. 
royal  throne,  and  thou  art  seated  with  Me  in  Him  who  is     ' 
the  First-fruits.     As  it  is  said,  He  hath  raised  us  up  together  Ephes. 
and  made  us  sit  together  in  heavenly  places  in  Christ  Jesus.  ' 
Through  Him  who  is  the  First-fruits,  Cherubim  and  Seraphim 
adore  thee,  with    all  the  heavenly  host,  principalities   and 
powers,  thrones  and  dominions.     Disparage  not  thy  body, 
to  which   such  high  honours   appertain,  that  the  unbodied 
Powers  tremble  at  it. 

But  what  shall  I  say  ?  It  is  not  in  this  way  only  that  I 
have  shewn  My  love  to  thee,  but  by  what  I  have  suffered. 
For  thee  I  was  spit  upon,  I  was  scourged.  I  emptied  myself 
of  glory,  I  left  My  Father  and  came  to  thee,  who  dost  hate 
Me,  and  turn  from  Me,  and  art  loth  to  hear  My  Name. 
I  pursued  thee,  I  ran  after  thee,  that  I  might  overtake  thee. 
I  united  and  joined  thee  to  myself,  '  eat  Me,  drink  Me,'  I 
said.  Above  I  hold  thee,  and  below  I  embrace  thee.  Is  it 
not  enough  for  thee  that  I  have  thy  First-fruits  above  ?  Doth 
not  this  satisfy  thy  affection  ?  I  descended  below :  T  not 
only  am  mingled  with  thee,  I  am  entwined  in  thee.  I  am 
masticated  \  broken  into  minute  particles,  that  the  inter-  '  r^y- 
spersion2,  and  commixture,  and  union  may  be  more  complete.  ff\ 
Things  united  remain    yet  in   their  own   limits,  but  I   am  «* 


140  Sacramental  Union  with  Christ. 

l  Tim.  interwoven  with  thee.     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,  &c. 


HOMI  L Y      XVI. 


1  Tim.  v.  21,  22,  23. 

/  charge  thee  before  God  and  the  Lord  Jesus  Christ  and 
the  elect  Angels,  that  thou  observe  these  things  without 
preferring  one  before  another,  doing  nothing  by  parti- 
ality. Lay  hands  suddenly  on  no  man,  neither  be  partaker 
of other  men 's  sins :  keep  thyself  pure.  Drink  no  longer 
water,  but  use  a  little  wine  for  thy  stomachs  sake  and 
thine  often  infirmities. 

Having   spoken  of  Bishops  and  Deacons,  of  men,  and 
women,  of  widows  and  elders,  and  of  all  others,  and  having 
shewn  how  great  was  the  authority  of  a  Bishop,  now  he  was 
speaking  of  judgment,  he  has  added,   /  charge  thee  before 
God  and  the  Lord  Jesus  Christ  and  the  elect  Angels,  that 
thou   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  L  have  iCor.9, 
preached  to  others,  I  myself  should  be  a  cast-away;  much2 
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,Deut.  4 
i"  call  heaven  and  earth  to  witness;   and  again,  Hear  ye,26: 
O   mountains,  and  strong  foundations  of  the   earth.     He  6,  2. 
calls  the  Father  and  the  Son  to  witness  what  he  has  said, 


142  Responsibility  in  Laying  on  of  hands. 

l  Tim.  making  his  appeal  to  Them  against  that  future  Day,  that  if 
'  any  thing  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 
thou  deal  impartially  and  equally  between  those  who  are 
upon  trial  and  are  to  be  judged  by  thee,  that  no  one  may  pre- 
occupy thy  mind,  or  gain  thee  over  to  his  side  beforehand. 

But  who  are  the  elect  Angels?  It  is  because  there  are 
Gen.3i,some  not  elect.  As  Jacob  calls  to  witness  God  and  the  heap, 
so  we  often  take  at  once  superior  and  inferior  persons  to  wit- 
ness; 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  thee  :  so  before  them  I  charge  thee.  He  im- 
presses Timothy  with  fear ;  after  which  he  adds,  what  was 
most  vital3,  and  bears  most  on  the  maintenance  of  the 
Church,  the  matter  of  Ordinations.  Lay  hands,  he  says,  sud- 
denly 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  cir- 
cumspection. For  it  is  an  affair  of  no  common  peril.  For 
thou  wilt  be  responsible  for  the  sins  committed  by  him,  as 
well  his  past  as  his  future  sins,  because  thou  hast  dele- 
gated to  him  this  power.  For  if  thou  overlook  the  past 
unduly,  thou  art  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  thou  art  a  partaker  of  his  good 
actions,  so  art  thou  of  his  sins. 

Keep  thyself  pure.  This  he  says  with  reference  to  chas- 
tity. 

Drink  no  longer  water,  but  use  a  little  wine  for  thy  sto- 
mach's sake  and  thy  often  infirmities.  If  one  who  had  prac- 
tised 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  re- 
ceive an  admonition  from  any  one.  But  why  did  not  Paul 
restore  strength  to  his  stomach  ?   Not  because  he  could  not — 

a  Or  '  seasonable.' 


Timothy  why  not  cured.     Open  and  secret  sinners.     143 

for  he  whose  garment  had  raised  the  dead  was  clearly  able  Hom. 
to  do  this  too, — but  because  he  had  a  design  of  importance - 


in  withholding  such  aid.  What  then  was  his  purpose15? 
That  even  now,  if  we  see  great  and  virtuous  men  afflicted 
with  infirmities,  we  may  not  be  offended,  for  this  was  a  pro- 
fitable visitation.  If  indeed  to  Paul  himself  a  messenger  of 
Satan  was  sent  that  he  should  not  be  exalted  above  measure, 2  Cor. 
much  more  might  it  be  so  with  Timothy.  For  the  miracles12'  11# 
he  wrought  were  enough  to  have  rendered  him  arrogant. 
For  this  reason  he  is  left  to  be  subject  to  the  rules  of  medi- 
cine, 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,  Thy  often  infirmities, 
as  well  of  other  parts  as  of  the  stomach.  He  does  not  how- 
ever allow  him  to  indulge  freely  in  wine,  but  as  much  as  was 
for  health  and  not  for  luxury c. 

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,  whilst 
others'  are  unknown,  because  they  follow  after. 

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

Chap.  6.  ver.  1.  Let  as  many  servants  as  are  under  the 
yoke  count  their  masters  worthy  of  all  honour,  that  the  Name 
of  God  and  His  doctrine  be  not  blasphemed. 

Let  them  count  them  worthy  of  all  honour,  he  says;  for 
do  not  suppose,  because  thou  art  a  believer,  that  thou  art 
therefore  a  free  man:  since  thy  freedom  is  to  serve  the  more 
faithfully.  For  if  the  unbeliever  sees  slaves  conducting  them- 
selves insolently  on  account  of  their  faith,  he  will  blaspheme, 
as  if  the  Doctrine  produced  insubordination.     But  when  he 

b  A  Paris  Ms.  adds,  '  in  not  curing  at  length  in  the  first  Homily  on  the 

him,'  and  is  stated  to  vary  much  in  this  Statues,  where  most  of  these  remarks 

passage,  but  its  readings  are  not  given,  are  expanded  and  illustrated. 

c  This  whole  passage  is  treated  more 


144        Duties  of  slaves.      The  Bishop's  concern  in  them. 

l  Tim.  sees  them  obedient,  he  will  be  more  inclined  to  believe,  and 
— LJ—  will  the  rather  attend  to  our  words.     But  God,  and  the  Gos- 
pel 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. 
(2)  As  though  he  had  said,  If  ye  are  thought  worthy  of  so 
great  a  benefit,  as  to  have  your  masters  for  your  brethren,  on 
this  account  ye  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  offences  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  con- 
solation 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  excel- 
lent regulations  with  respect  to  them.  For  we  see  him  every 
where  commanding  the  servants  rather  than  their  masters, 
shewing  them  the  ways  of  submission,  and  treating  them  with 
great  regard d.  He  exhorts  them  therefore  to  submit  with  great 
meekness.  But  the  masters  he  recommends  to  forbear  the 
Ephes.  use  of  terror.  Forbearing  threatening ,  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  mas- 
ters.    For  the  former  furnish  the  money  to  purchase  for  them 

d  Or  making  a  great  point  of  them,  i.  e.  of  the  ways  of  submission. 


God  the  best  Master,  but  ill  served,  145 

sufficent  food  and  clothing;  and  bestow  much  cave  upon   hom. 
them  in  other  respects,  so  that  the  masters  pay  them  the  larger   XV1- 
service,  which  is  here  intimated,  where  he  says,   they  are 
faithful  and  beloved,  partakers  of  the  benefit".     They  suffer 
much  toil  and  trouble  for  your  repose,  ought  they  not  in  re- 
turn to  receive  much  honour  from  their  servants  ? 

But  if  he  exhorts  servants  to  render  such  implicit  obedience,  Moral. 
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  con- 
trary, are  ever  engaged  in  our  own  affairs,  in  our  Master's  hardly 
at  all,  and  that  too,  though  He  needs  not  our  services,  as  mas- 
ters need  those  of  their  servants,  but  those  very  acts  redound 
to  our  own  benefit.  In  their  case  the  master  is  benefited  by 
the  ministiy  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  Ps.  16, 
nothing  unto  TJiee.  For  say,  what  advantage  is  it  to  God,  that 
I  am  just,  or  what  injury,  that  I  am  unjust?  Is  not  His  na- 
ture incorruptible,  incapable  of  injury,  superior  to  all  suffer- 
ing ?  Servants  have  nothing  of  their  own,  all  is  their 
masters',  however  rich  they  be.  But  we  have  many  things  of 
our  own. 

And  it  is  not  merely  so  great  honour  f,  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  dis- 

e  The  words  «l  t?j  tbt^yttriat  unriXctp-  Old  Lat.  and  Ben.  that  in  the  text 

fiavopivu  may  mean  such  as  set  them-  seems   more  intelligible.       The    other 

selves  to  confer  boiefits.  might  be  explained  by  the  sequel,  see 

f  Or,  '  and  it  is  not  without  reason  Rom.  viii.  32. 
that  we  enjoy  so  great  honour  ;'  and  so 


146  Obedience  of  slaves  puts  ours  to  shame. 

1  Tim.  content1?    The  master  promises  to  his  servants  nothing  like 
f ,  '    '    what  God  promises  to  us  ;   but  what?    Freedom  here,  which 
mrovpiv  is  often  worse  than  bondage ;  for  it  is  often  embittered  by- 
famine  beyond  slavery  itself s.     Yet  this  is  their  greatest  boon. 
But  with  God  there  is  nothing  temporal,  nothing  mortal ; 
but   what?     wouldest  thou   learn?     Listen  then,   He    says, 

Johni5,  Henceforth  I  call  you  not  servants.     Ye  are  my  friends. 

Beloved,  let  us  be  ashamed,  let  us  fear.  Let  us  only  serve 
our  Master,  as  our  servants  serve  us.  Rather  not  even  h  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  ex- 
posed 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 ; 

2  «-T//3a-  with  straw  2  for  their  bed,  and  only  bread  for  their  food,  they 
H         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  thou  too  art  under  a  necessity  in  the  fear  of 
hell.  And  -yet  dost  thou  not  learn  wisdom,  nor  render  to 
God  as  much  honour,  as  thou  receivest  from  thy  servants. 
Of  thy  servants  each  has  the  apartment  assigned  to  him  by 
thy  rules,  and  he  does  not  invade  that  of  his  neighbour,  nor 
do  any  injury  from  a   desire   of  more  than  he  has.     This 

8  The  slaves,  as  he  had  said  before,     than  if  they  had  been  independent, 
were    wholly    provided    for     by    their         h    The   negative    is    added  in    Colb. 
masters,  and  so  suffer  less  in  a  scarcity     and  B.    The  sense  requires  it. 


Slavery  under  man  but  an  accident.  147 

forbearance  the  fear  of  their  master  enforces  among  domestics,   Hom. 

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  any  thing, 
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  offences  we  have  committed, 
but  if  our  servants  do  amiss,  we  call  them  to  a  rigorous 
account  for  every  thing,  even  to  the  least  misdemeanour. 
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  haveGm-l< 

.     .  .  .  26. 

dominion  over  the  Jishes.  For  this  slavery  is  not  from 
nature :  it  is  the  result  of  some  particular  cause,  or  circum- 
stances. Yet,  notwithstanding,  they  pay  us  great  honour ; 
and  we  with  great  strictness  exact  services  from  them,  whilst 
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  recom- 
pense 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,  &c. 


l2 


HOMILY     XVII. 


1  Tim.  vi.  2—7. 

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  accord- 
ing to  godliness;  he  is  proud,  knowing  nothing,  but  doting 
about  questions  and  strifes  of  words,  whereof  cometh  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  thyself.  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  gentle- 
ness, and  not  only  of  gentleness,  but  of  authority.     And  all 
l  Tim.  these  the  blessed  Paul  teaches,  at  one  time  saying,  These 
4>  u-     things  command  and  teach;   at  another,   These  things  teach 
i  or  e«.  and  exhort1.     For  if  physicians  entreat  the  sick,  not  for  the 
treat,     benefit  0f  t]leir  own  health,  but  that  they  may  relieve  their  sick- 
ness, 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  ser- 
2Cor.4,vant:    We  preach  not  ourselves,  he  says,  but  Christ  Jesus  the 
5'         Lord;    and  ourselves  your  servants  for  Jesus'  sake;  and 
l  Cor.3,  again,  All  things  are  yours,  whether  Paid  or  Apollos.     And 
12,         in  this  service  he  serves  with  alacrity,  for  it  is  not  slavery,  but 


Pride  comes  of  ignorance,  ignorance  of  questioning.     149 

superior  to  freedom.     For  He  says,  Whoever  committeth  sin  Hom. 
is  the  servant  of  sin.  — 

If  any  man  teach  otherwise,  and  consent  not  to  wholesome  34. 
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  inflamma- 
tion 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 
?nade  Himself  of  no  reputation,  he  therefore  who  knows  this  phn.  2 
will  not  be   high-minded.      Man  hath  nothing  except  from  7- 
God,  therefore  he  will  not  be  high-minded.      For  what  hast  1Cor#4 
thou  that  thou  didst  not  receive?     He  washed  the  feet  of  His  7. 
disciples,  how  can  he  who  knows  this  be  setting  himself  up? 
Therefore  He  says,  When  ye  have  done  all,  say  we  are  tm-Luke 
profitable  servants.     The  publican  was  accepted  only  from l7' 10- 
his  humility,  the  Pharisee  perished  by  his  boastfulness.     He 
who  is  puffed  up  knoweth  none  of  these  things.    Again,  Christ 
Himself  says,    If  I  have  spoken  evil,  bear  witness  of  Afejohnis, 
evil ;  but  if  well,  why  smitest  thou  Me  ?  23- 

Doting1  about  questions.  To  question  then  is  to  dote.  1  wZ* 
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  de- 
monstrates them,  nor  suffers  us  to  understand  them.  If  one 
should  close  his  eyes,  he  would  not  be  able  to  find  any  thing 
he  sought:  or  if,  again  with  his  eyes  open,  he  should  bury  him- 
self, and  exclude  the  sun,  he  would  be  unable  to  find  any 
thing,  thus  seeking.  So  without  faith  nothing  can  be 
discerned,  but  contentions  must  needs  arise.  Whereof  come 
railings,  evil  surmisings ;   that  is,  erroneous  opinions  and 


150        Those  who  make  Religion  a  trade  incorrigible. 

l  Tim.  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 
1  a-aga-   contact1  communicate  disease  to  the  sound,  so  do  these  bad 

rpifio'ut- 

J.         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  thyself.  He  does  not  say,  engage 
and  contend  with  them,  but  withdraw  thyself,  turn  away 
from  them ;  as  elsewhere  he  says,  A  man  that  is  an  heretic 

3, 10,  after  the  first  and  second  admonition  reject.  He  shews 
that  they  do  not  so  much  err  from  ignorance,  as  they  owe 
their  ignorance  to  their  indolence.  Those  who  are  conten- 
tious 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  cove- 

Ecclus.  t0uS  man's  eye  is  not  satisfied  with  a  portion.     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 b  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  en- 
courages 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  Ave  had  nothing  when  we  came  into  this  world, 
therefore   we  shall  have  nothing  when  we    depart  from  it. 

a  'btu,iraQ*T(>t[iu.},  rec.  ^et^altitr^a.).  c  This  is  undonbtedly  the  true  sense, 

h  This  he  would  hardly  have  said  at     as  the  article  is  attached  to  godliness. 
Constantinople,  when  he  was  Bishop. 


We  uant  here  only  what  ice  can  use  here.  151 

For  nature  came  naked  into  the  world,  and  naked  she  will  go  Hom. 
out  of  it.  Therefore  we  want  no  superfluities ;  if  we  brought  XVIt- 
nothing  with  us,  and  shall  take  nothing  away  with  us. 

Ver.  8.  And  having  food  and  raiment,  let  us  he  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  he  rich  ;  not  those  that  are  rich,     (2) 
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  writh 
the  rich,  to  see  how  many  are  their  sorrows,  how  bitter  their 
complaints. 

Ver.   11.  But  thou,  Oman  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  thou  art  a  man  of1  olxud- 
God,  seek  not  superfluous  things,  which  lead  thee  not  to  God,  CMt' 
but 

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

Godliness,  that  is,  soundness  in  doctrines ll. 

Faith,  which  is  opposed  to  questionings. 

<i  See  on  Stat.  Hom.  IV.  (3)  Tr.  p.  84,  and  note  b. 


152    Foolish  desires,  and  many  sorrows,  from  earthly  aims. 

i  Tim.      Love,  patience,  meekness. 

— '- — -  Ver.  12.  Fight  the  good  fight  of  faith,  lay  hold  on  eternal 
life.  Lo,  there  is  thy  reward,  whereunto  thou  art  also  called, 
and  hast  prof  essed  a  good  profession,  in  hope  of  eternal  life, 
before  many  witnesses. 

That  is,  do  not  put  that  confidence  to  shame.  Why  dost 
thou  labour  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,  no  wise  neces- 
sary, no  wise  useful. 

Foolish  and  hurtful  lusts  I  What  are  hurtful  lusts?  When 
men  live  unlawfully,  when  they  desire  what  is  their  neigh- 
bour's, when  they  do  their  utmost  in0  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  labour  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.  Dost 
thou  see  what  he  means  by  that  word  pierced?  What  he 
means  to  express  by  the  allusion f  is  this.  Desires  are 
thorns,  and  as  when  one  touches  thorns,  he  goi*es  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 

e  *£t><r*a*.afeortv,  lit.  wrestle  with.  ing  something  not  directly  expressed. 

(  ifupcLfftwt,  a  form  of  speech  imply- 


Perseverance  needful.     Right  use  of  wealth.  153 

not   possible    to  express.     Therefore    he    says,    Flee   these  Hom. 
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  be- 
fore 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.  It  is  necessary  therefore  to  Matt. 7, 
be  self-collected1,  and  well  girt  on  every  side.  All  around?4- 
appear  pleasures  attracting  the  eyes  of  the  soul.  Those  of 'wj^ffci 
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  plea- 
sures that  she  promises  are  all  future,  whereas  the  others 
hold  out  present  honours  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,  whilst  those  who  look  stedfastly  to 
the  crown,  sustain  blows  without  number.  For  they  are  sup- 
ported and  roused  to  action  by  the  hope  of  future  reward. 

Let  us  then  flee  from  this  root  of  all  evils,  and  we  shall  (3) 
escape  them  all.  The  love  of  money,  he  says,  is  the  root ;  thus  MonAL- 
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 


154  Love  of  money  a  universal  madness. 

l  Tim.  against  the  poor  and  wretched,  or  rather  against  our  own 
6'  12,~  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,  conten- 
tions, 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  every  thing?  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  con- 
found and  unsettle  every  thing.  The  covetous  man  never 
knows  a  friend:  a  friend,  did  I  say  ?  he  knows  not  God  Him- 
self, driven  mad,  as  he  is,  by  the  passion  of  avarice.  Do  ye 
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  dogsg,  but  the  souls 
of  men,  and  uttering  blasphemies  against  heaven  itself.  By 
these  men  all  things  are  subverted,  and  ruined  by  their  mad- 
ness 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, 

g  There  was  a  heathen  festival  at  was  done  in  the  warlike  dance  called 

Argos,  called   Cynophontis,  (Athena?-  Titanes,  (which  was  practised  even  by 

us,  1.  3.  Cas.  p.  99.)  in  which  dogs  met  persons  of  rank.  Lucian  de  Salt.  §.  21, 

abroad  were  killed,  hut  whether  this  p.  37.  and  79.)  does  not  appear. 


Cure  of  Covetousness.      Values  imaginary.         155 

children,  are  all  alike  affected  by  it.     As  if  a  gross  darkness   How. 
had  overspread  the  earth,  no  one  is  in  his  sober  senses.     Yet  - — — 
we    hear,  both   in  public  and  private,  many  declamations'1 
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  whilst  it  re- 
mains 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  destruc- 
tion and  perdition.  If  thou  consider  that  here  thou  art  rich, 
and  hast  many  under  thee,  but  that  when  thou  departest 
hence,  thou  wilt  go  naked  and  solitary.  If  we  often  repre-^a- 
sent  these  things  to  ourselves,  and  listen  to  them  from  others,  aftt* 
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  are  they  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  pos- 
sesses beauty  from  nature,  needs  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  shewn  to 
you  by  one  who  understands  it,  your  wonder  vanishes  with 
]l  See  Libanius,  Or.  7. 


156  Moral  beauty  and  worth  real. 

l  Tim.  the  deceit.     The  beauty  therefore  was  not  in  the  nature  of 

6    19 

— — -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  shew,  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  ad- 
miration to  the  former  ?  Thus  we  are  every  where  under  the 
influence  of  covetousness  and  opinion1.  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  Seriansk  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,  &c. 


i  vr\io\%\las  kui  virovdia.}.    The  latter  k  Seres,  a  people   on  the   borders  of 

is  literally  suspicion,  but  in  ver.  4.  he  China.    In  Tac.  Ann.  ii.  33.  A.D.  16. 

seems   to   render   it  opinions,    in    the  we  find  a  law   at  Rome  against  men's 

sense  of  imaginations  bred  hy  selfish-  wearing  silk,  vestis  Serica. 
ness. 


HOMILY     XVIII. 


1  Tim.  vi.  13—16. 

/  give  thee  charge  in  the  sight  of  God,  Who  quickeneth  all 
things,  and  before  Christ  Jesus,  Who  before  Pontius  Pilate 
witnessed  a  good  confession;  that  thou  keep  this  command- 
ment without  spot,  unrebukeable,  until  the  appearing  of 
our  Lord  Jesus  Christ:  which  in  His  times  He  shall  shew, 
Who  is  the  blessed  and  only  Potentate,  the  King  of  kings, 
and  Lord  of  lords;  Who  only  hath  immortality,  duelling 
in  the  light  which  no  man  can  approach  unto;  Whom  no 
man  hath  seen,  nor  can  see;  to  Whom  be  honour  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  shew  that  these  were  not  human  com- 
mandments, that  receiving  the  commandment  as  from  the 
Lord  Himself,  and  ever  bearing  in  mind  the  Witness1  before 
Whom  he  heard  it,  he  may  have  it  more  fearfully  impressed 
upon  his  mind. 

/  charge  thee,  he  says,  before  God,  Who  quickeneth  all 
things. 

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

1  Edd.  &<p'  *Z,  from  whom  ;  but  B.  has  i<p'  aZ,  and  Old  Lat.  sub  quo,  which  is 
much  better. 


158         Our  Lord's  good  Confession ,  His  Appearing. 

l  Tim.      And  before  Jesus  Christ,  Who  before  Pontius  Pilate  wit- 
- — - — '■ '  nessed  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 
l  Pet.  2,  ye  t0   ci0?   for  for  this  cause  He  witnessed,  that  we  might 
tread  in  His  steps. 

A  good  confession"".    What  he  does  in  his  Epistle  to  the 
Heb.12,  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  ye  be  wea- 
ried and  faint  in  your  minds, — that  he  now  does  to  his  dis- 
ciple  Timothy.     As  if  he  had  said,    Fear  not  death,  since 
thou  art  the  servant  of  God,  Who  can  give  life  to  all  things. 
But  to  what  good  confession  does  he  allude?  To  that  which 
Johnl8,  He  made  when  Pilate  asked,  Art  Thou  a  King?     To  this 
end,  He  said,  was  L  born.  And  again,  I  came,  that  I  might 
bear  witness  to  the   Truth.     Behold,  these  have  heard  Me. 
Luke22,  He  may  mean  this,  or  that  when  asked,  Art  thou  the  Son  of 
God?  He  answered,  Thou  say  est,  that  I  am  {the  Son  of  God). 
And  many  other  testimonies  and  confessions  did  He  make. 

Ver.  14.  That  thou  keep  this  commandment  without  spot, 
unrebukeable,  until  the  appearing  of  our  Lord  Jesus  Christ. 
That  is,  till  thy  end,  thy  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  shew,  Who  is  the 
blessed  and  only  Potentate,  King  of  kings,  and  Lord  of 
lords,  Who  only  hath  immortality,  duelling  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  conso- 
lation of  Timothy,  that  he  may  not  fear  nor  stand  in  awe  of 
the  kings  of  the  earth. 

Ln  His  times,  that  is,  the  due  and  fitting  times,  that  he  may 

m  Savile's  punctuation.     Ben.  joins       is  scarcely  grammatical, 
this  to  the  preceding  clause,  but  so  it 


Words  cannot  set  forth  the  Divine  Nature.  159 

not  be  impatient,  because  it  has  not  yet  come.     And  whence   How. 

is  it  manifest,  that  He  will  shew  it  ?  Because  He  is  the  Poten- * 

tate,  the  only  Potentate.  He  then  will  shew  it,  Who  is 
blessed,  nay  blessedness  itself;  and  this  is  said,  to  shew  that 
in  that  appearing  there  is  nothing  painful  or  uneasy. 

But  he   says,  only,  either  in   contradistinction   to  men,  or 
because  He  was  un originated1,  or  as  we  sometimes  speak  of  *yiv- 
a  man  whom  we  wish  to  extol. 

Who  only  hath  immortality.  What  then?  hath  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  Incomprehensible- 
ness  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  hath  seen  nor  can  see.  As,  indeed,  no  one 
hath  seen  the  Son,  nor  can  see  Him  n. 

To  Whom  be  honour  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  inquire  too  curiously,  who  He  is. 
If  power  everlasting  is  His,  fear  not.  Yea  though  now  it 
take  not  place",  to  Him  is  honour,  to  Him  is  power  ever- 
more. 

Ver.  17.  Charge  them  that  are  rich  in  this  icorld  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 

D  That  is,  in  His  divine  na,ture,  con-  though  not  yet  fully  come,  His  Kingdom 

sidered  apart  from  the  human.     See  on  when   come,  shall  be  eternal,   or  puts 

Phil.  li.   5 — 11.  Horn.  vii.  p.  78.   and  yintxQat,  '  to  take  place,'  in  opposition 

note  g.   and  compare  John   i.  14 — 18.  to  iitai,  '  to  be.'  The  former  word  refers 

vi.  46.  xiv.  7,  9.  Luke  xxiv.  39.  John  to  events  iu  time,  the  latter  to  the  real 

iv.  24.   2   Cor.  iii.   17.   1  Tim.  iii.    16.  constitution  of    things.    Phil.    ii.     10. 

1  John  iii.  2.  Heb.  ii.  8. 

0  (/.h  yivnrai.    He   either  means  that 


160  Duties  of  the  Rich.     The  Faith  a  deposit. 

l  Tim.  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  dost  thou  place  thy  hopes  upon  what  is  instantly  trans- 
ferable ?  For  such  is  wealth  !  and  why  hopest  thou  on 
that  of  which  thou  canst  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  giveth  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  thou  seekest  riches,  seek  those  that  are  stable  and  endur- 
ing, and  which  are  the  fruit  of  good  works.  He  shews  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  found- 
ation against  the  lime  to  come. 

There  nothing  is  uncertain,  for  the  foundation  being  firm, 
there  is  no  instability,  all  is  firm,  fixed,  immoveable,  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.  0  Timothy,  keep  that  which  is  committed  to  thy 
trust. 

Let  it  not  suffer  diminution.  It  is  not  thy  own.  Thou 
art  entrusted  with  the  property  of  another,  do  not  lessen  it. 

Ver.  20.  Avoiding  profane  and  vain  babblings,  and  oppo- 
sitions of  science  falsely  so  called. 
(2)         Well  did  he  thus  call  it.     For  where  there  is  not  faith, 
there  is  not  knowledge ;  when  any  thing  springs  from  our 


Self-command,  and  spiritual  wealth,  unfailing.       161 

reasonings,  it  is  not  knowledge.     Or  perhaps  he  says  this,  Hom. 
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  oppositions.  There  are  therefore  oppo- 
sitions to  which  we  ought  not  to  vouchsafe  an  answer,  be- 
cause 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  immoveable.  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  hath  chosen  the 
riches,  the  honour,  the  glory,  the  pleasure  of  the  life  to  come? 
They  are  all  firm,  in  them  there  is  no  variableness;  all  things 
here  are  subject  to  reverse,  and  are  for  ever  changing.  For 
what  wouldest  thou  have?  glory?  The  Psalmist  says,  Hisps.  49, 
glory  shall  not  descend  after  him.  And  often  it  abides  not1^- 
with  him  whilst  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  pas- 
sions ?  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  dia- 
dem ?  The  tyranny  of  those  passions  is  more  severe,  when 

M 


162      Slavery  to  Passions  most  wretched  in  greatness. 
i  Tim.  not  even  his  crown  has  power  to  deliver  him  from  their  sub- 

6   21  . 

—2 — Ejection.     As  if  one  who  had  been  a  king  should  be  reduced 


to  slavery  by  barbarians,  and  they  wishing  to  shew  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  honour  might  be  the  more 
apparent :  so  do  our  passions  domineer  over  us  more  barba- 
rously 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  pas- 
sions 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  sub- 
mits to  these  unreasonable  passions,  is  the  slave. 

No  master,  however  inhuman,  imposes  such  severe  and 
inhuman  commands.  They  say  to  him,  in  effect,  '  Disgrace 
thy  soul  without  end  or  object, — offend  thy  God, — be  deaf  to 
the  claims  of  nature ;  though  it  be  thy  father  or  thy  mother, 
be  not  ashamed  to  set  thyself  against  them.1  Such  are  the 
commands  of  avarice.  '  Sacrifice  to  me,  she  says,  not  calves, 
Hosea  but  men.'  The  prophet  indeed  says,  Sacrifice  men,  for 
*LXX  Mie  ca^ves  have  failed.  But  avarice  says,  '  Sacrifice  men, 
though  there  are  yet  calves.  Sacrifice  those  who  have  never 
injured  thee,  yea  slay  them,  though  they  have  been  thy 
benefactors.'  Or  again,  '  Be  at  war,  and  go  about  as  the  com- 
mon enemy  of  all,  of  nature  herself,  and  of  God.  Heap  up 
gold,  not  that  thou  mayest  enjoy  it,  but  that  thou  mayest 
keep  it,  and  work  greater  torture  to  thyself.'  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  perish- 
ing with  hunger,  give  him  nothing;  but  strip  him,  if  it  be 
possible,  even  of  his  skin.  Break  thine  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 


Services  of  God  and  Mammon  contrasted.  163 

with  hunger,  to  struggle  with  disease.'  Does  not  avarice  Hom. 
impose  these  laws  ?  '  Be  offensive  and  impudent,  shameless 
and  bold,  villainous  and  wicked,  ungrateful,  unfeeling,  un- 
friendly, 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  thy  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  offence  causelessly  to  no  one.  Honour  thy  father 
and  thy  mother.  Win  an  honourable  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  thyself,  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  dieth  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  un- 
profitable, 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,  &c. 


M  3 


HOMILIES 

OF 

S.    JOHN    CHRYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLE, 
ON  THE 

SECOND    EPISTLE    OF    S.    PAUL    THE    APOSTLE 

TO 

TIMOTHY. 


HOMILY      I. 


2  Tim.  i.  1,  2. 


Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  God,  accord- 
ing 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     (1) 
Timothy  ?  He  had  said,  /  hope  to  come  unto  thee  shortly,  and  iTim  3, 
as  this  had  not  taken  place,  instead  of  coming  to  him,  he 14' 
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  direc- 
tion 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   every  where    unturned,  and  all  was 
opposition  and  hostility.    There  were,  besides,  heresies  com- 
mencing from  the  Jewish  teachers,  as  he  has  shewn  in  his 


166        Timothy  encouraged.     Praise  of  him  implied. 

2  Tim.  former  Epistle.     Nor  does  he  only  comfort  him  by  letters;  he 

1,2~    invites  him  to  come  to  him:  Do  thy  diligence,  he  says,  to 

9.andi3l  come  shortly  unto  me,  and,  when  thou  comest,  bring  with  thee 

the  books,  but  especially  the  parchments.     And  he  seems  to 

have   written   this  Epistle  when  his   end  was    approaching. 

2Tim.4,For  he  says,  /  am  now  ready  to  be  offered  up;  and  again,  At 

'  my  first  answer  no  man  stood  with  me.     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  mourn- 
ing flee  away.  For  He  hath  not  made  us  Apostles  only  that 
we  might  encounter  dangers,  but  that  we  might  even  suffer 
and  diea.  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,  Accord- 
ing to  the  promise  of  life  which  is  in  Jesus  Christ.  But  if  it 
Rom.  8,  is  a,  promise,  seek  it  not  here.  For,  hope  that  is  seen  is  not 
24'        hope. 

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,  art  thou;  I 
call  thee  not  merely  a  son,  but  a  dearly  beloved  son.  As  he 
calls  the  Galatians  his  children,  but  at -the  same  time  corn- 
eal. 4,  plains  of  them  ;  3Iy  little  children,  he  says,  of  whom  I  travail 
in  birth  again.  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  shews  by  calling  him  his  beloved  son,  that  it  was 

a  If  the  reading  is  correct,  vru.<r:<i«lf,.ii     suffer,  for  it  is  harsh  to  render  it  of  the 
must   be   emphatic,   meaning   aaaally     good  things  to  come. 


Painful  topics  reserved.     St.  Paul's  pure  conscience.     167 

not  because  he  was  offended  with  him,  or  despised  him,  or  Hom. 
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  thee 
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  thee,  and,  Do  ihy^  Tim. 
diligence  to  come  unto  me  shortly.  Immediately  therefore  and  4, 9. 
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  hare  remem- 
brance of  thee  in  my  prayers  night  and  day ;  greatly 
desiring  to  see  thee,  being  mindful  of  thy  tears,  that  I  might 
be  filled  with  joy. 

"  /  thank  God,  he  says,  that  I  remember  thee,  so  much  do 
I  love  thee."  This  is  a  mark  of  excessive  love,  when  a  man 
glories  in  his  affection  from  loving  so  much.  /  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  every  where  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,  /  obtained  mercy,  because l  Tim- 
/  did  it  ignorantly  in  unbelief;  all  but  saying,  Do  not 
suspect  that  it  was  done  of  wickedness.  He  properly  com- 
mends 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  defence,  Ananias  said  to  me,   The  God  of  our  Acts 22, 

14.  15. 


168  St.  Paul's  care  to  prevent  mistrust. 

2  Tim.  fathers  hath  chosen  thee  that  thou  shouldest  know  His  will, 
— '—^—and  see  that  Just  One,  and  shouldest  hear  the  voice  of  His 
mouth.  For  thou  shall  be  His  witness  unto  all  men  of  what 
thou  hast  seen  and  heard.  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 
thee,  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  shews  by  saying,  For  this  I  besought 
God  day  and  night,  desiring  to  see  thee.  Mark  his  fervent 
desire,  the  intensity b  of  his  love.  And  again,  his  humility, 
how  he  apologizes  to  his  disciples,  and  then  he  shews  that 
it  was  not  on  light  or  vain  grounds;  and  this  he  had  shewn 
us  before,  but  again  gives  proof  of  it.  Being  mindful  of  thy 
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  thee.  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.  1  am  one  of 
those  who  serve  God  purely;  so  that  many  strong  motives 
urged  me  to  come  to  thee.  So  then  he  wept.  And  he 
mentions  another  cause,  and  that  of  a  consolatory  kind. 

Ver.  5.    When  I  call  to  remembrance  4he  unfeigned  faith 
that  is  in  thee. 
(2)         This  is  another  commendation,  that  Timothy  came  not  of 
Gentiles,   nor  of  unbelievers,  but   of  a  family  that    served 
Acts  16,  Cm.ist  from  the  firslt 

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

For  Timothy,  it  says,  was  the  son  of  a  certain  woman 
which  teas  a  Jewess,  and  believed.  How  a  Jewess  ?  how 
believing  ?    Because   she   was  not  of  the  Gentiles,  but  on 

'•  ficcviav.  lit.  '  madness.'  recently  apprehended   in  the  presence 

c  The  present  tense  implies  that  it  of  Timothy  :  see  his  work  on  the  Har- 

was  at  the  time  of  parting.     Mr.  Gres-  mony  of  the  Gospels.     Vol.  2.  Diss.  I. 

well  supposes  that  St.   Paul  had  been  p.  97—8. 


Faith  of  Timothy.     God's  gifts  to  be  improved.       169 

account  of  his  father,  tvho  was  a   Greek,  and  of  the  Jews  Hom. 

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  shews  that  he  did  not  despise  him.  /  serve 
God,  he  says,  /  have  a  true  conscience  for  my  part,  and  thou 
hast  thy  tears,  and  not  thy  tears  only,  but  for  thy  faith,  be- 
cause thou  art  a  labourer  for  the  Truth,  because  there  is  no 
deceit  in  thee.  As  therefore  thou  shewest  thyself  worthy  of 
love,  being  so  affectionate,  so  genuine  a  disciple  of  Christ; 
and  as  1  am  not  one  of  those  who  are  devoid  of  affection,  but 
of  those  who  earnestly  pursue  the  Truth ;  what  hindered  me 
from  coming  to  thee  ? 

And  I  am  persuaded  that  in  thee  also. 

From  the  beginning,  he  means,  thou  hast  had  this  excel- 
lency. Thou  receivedst  from  thy  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,  /  am  persuaded  that  in 
thee  also.  It  is  not  a  conjecture,  he  means,  it  is  my  persua- 
sion ;  I  am  fully  assured  of  it.  If  therefore  from  no  human 
motive  thou  hast  embraced  it,  nothing  will  be  able  to  shake 
thy  faith, 

Ver.  6.  Wherefore  I  put  thee  in  remembrance  that  thou 
stir  up  the  gift  of  God,  which  is  in  thee  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  thee, 
but  be  assured  that  I  do  not  condemn  thee,  nor  have  I  for- 
gotten thee.  Consider,  at  any  rate,  thy  mother  and  thy  grand- 
mother. It  is  because  I  know  that  thou  hast  unfeigned  faith 
that  I  put  thee  in  remembrance.  For  it  requires  much  zeal 
to  stir  up  the  gift  of  God.  As  fire  requires  fuel,  so  grace  re- 
quires our  alacrity,  that  it  may  be  ever  fervent.  I  put  thee 
in  remembrance  that  thou  stir  up  the  gift  of  God,  that  is  in 
thee  by  the  putting  on  of  my  hands,  that  is,  the  grace  of  the 
Spirit,  which  thou  hast  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.     For  by  sloth  andj  Thess, 

5, 19. 


170     Love  opposed  to  fear.     All  men  have  their  sorrows. 

2  Tim.  carelessness  it  is  quenched,  and  by  watchfulness  and  diligence 
— L.JL  it  is  kept  alive.     For  it  is  in  thee  indeed,  but  do  thou  render 
it  more  vehement,  that  is,  fill  it  with  confidence,  with  joy  and 
delight.     Stand  manfully. 

Ver.  7.  For  God  hath  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 
Exod.  of  the  Kings.  A  spirit  of  fear  fell  upon  them.  That  is,  he 
15> 16-  infused  terror  into  them.  But  to  thee  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 
maketh  us  cry,  Abba,  Father,  inspires  us  with  love  both 
towards  Him,  and  towards  our  neighbour,  that  we  may  love 
one  another.  For  love  arises  from  power,  and  from  not  fear- 
ing. For  nothing  is  so  apt  to  dissolve  love  as  fear,  and  a 
suspicion  of  treachery. 

For  God  hath  not  given  us  the  spirit  of  fear,  but  of  power, 
1  aoi^t-  and  of  love,  and  of  a  sound  mind1 :   he  calls  a  healthy  state 
ntpto.    ^  ^e  sQU[  a  sounci  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 
Ecclus.  us«     This  is  sobriety  of  mind.     In  the  season  of  temptation , 
2'  2-      he  says,  make  not  haste.     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  neighbour, 
another  from  some  loss.     And  various  are  the  causes  of  sor- 
row, so  that  we  can  find  no  one  free  from  trouble  and  unhap- 
piness  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. 
(3)         For  there  is  no  such  thing  in  this  mortal  life  as  being  ex- 
empt from  sorrow.     If  not  to-day,  yet  to-morrow;  if  not  to- 
morrow, yet  some  later  day  trouble  comes.     For  as  one  cannot 


Each  man  thinks  his  own  trouble  the  worst.  171 

sail,  I  mean,  over  a  long  sea,  and  not  feel  disquietude,  so  it  is  hoj 

not  possible  to  pass  through  this  life,  without  experience  of L 

sorrow,  yea  though  you  name  a  rich  man ;  for  in  that  he  is 
rich,  he  hath  many  occasions  of  inordinate  desires'1,  yea, 
though  the  king  himself,  since  he  too  is  ruled  by  many,  and 
cannot  do  all  that  he  would.  Many  favours  he  grants  con- 
trary 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  how6 
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  unea- 
siness, 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  sto- 
mach arise  sorrows f  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  our- 
selves, 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  then- 
neighbour'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  ex- 


d  B.  and  Sav.  Mar.  ufo/itS*. '  of dt-jec- 

c  Sav.  Tr.  '  and  how  great. 

:ions.'     Edd.  Witv/nZv. 

f  Or,  '  pains.' 

172        Sorrow  cannot  be  escaped,  but  may  be  a  gain. 

2  Tim.  perience.     He  that  is  childless  considers  nothing  so  sad  as 
— L-^~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  wilful,  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  be  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  de- 
clares 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. 
Ps.  144,  When  condemning  the  whole  race,  he  saith,  Man  is  a  thing 
of  nought,  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  un- 
happiness.     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  com- 
punction that  comes  of  his  sorrow.     Or,  if  he  has  grieved  in 
sympathizing  with  a  fallen  brother,  this  is  not  without  its  re- 
compense.      For  sympathy  with  those  that  are  in  misery 
gives  us  great  confidence  towards  God. 


Of  sympathy.     Of  joint  almsgiving.  173 

Hear  therefore  what  philosophy  is  taught  by  the  example  Hom; 
of  Job  in  holy  Scripture!  Hear  also  what  Paul  saith :  Weep  — '  .. 
with  them  that  weep;  and  a^ain,  Condescend  to  men  of  low  ~  ^  ' 

.  Rom. 

estate.     For,  by  the  communication  of  sorrow,  the  extreme  12,  15. 
burthen  of  it  is  lightened.     For  as  in  the  case  of  a  heavy  16' 
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  Rom.  1, 
these  things,  but  hare  pleasure  in  them  that  do  them.  The32, 
greater  part  even  form  associations  for  the  purposes  of  drunk- 
enness. But  do  thou,  O  man,  form  associations  to  restrain 
the  madness  of  inebriety.  Such  friendly  doings  are  bene- 
ficial 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.  1fiCor* 
But  now  every  thing  is  done  with  a  view  to  luxury,  revelling, 
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  thou  shall  not  appear  before  the  Zor^Exod. 
empty.  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. 
Thou  enterest  to  implore  mercy.  First  shew  mercy.  He 
that  comes  later  owes  the  more.    For  when  we  have  been  first, 


f  evftpttfat.  See   on  Stat.  Horn.  xi.     Clubs,  on  Rom.  13, 14.  Horn.  xxiv.  14. 
fin.  See  also  St.  Chrysostom's  advice  to     Tr.  p.  412. 


174  Alms  make  way  for  prayer. 

2  Tim.  he  that  is  second  pays  down  more6.  Make  God  thy  debtor,  and 
— — -  then  offer  thy  prayers.  Lend  to  Him,  and  then  ask  a  return, 
and  thou  shalt  receive  it  with  usury.  God  wills  this,  and  does 
not  retract.  If  thou  ask  with  alms,  He  holds  Himself  obliged. 
If  thou  ask  with  alms,  thou  lendest  and  receivest  interest. 
Yes,  I  beseech  you !  It  is  not  for  stretching  out  thy  hands 
thou  shalt  be  heard  !  stretch  forth  thy  hands,  not  to  heaven, 
but  to  the  poor.  If  thou  stretch  forth  thy  hand  to  the  hands 
of  the  poor,  thou  hast  reached  the  very  summit  of  heaven. 
For  He  who  sits  there  receives  thine  alms.  But  if  thou 
liftest  them  up  without  a  gift,  thou  gainest  nothing.  If  the 
king,  arrayed  in  purple,  should  come  to  thee  and  ask  an  alms, 
wouldest  thou  not  readily  give  all  that  thou  hast?  But  now 
when  thou  art  entreated  through  the  poor,  not  by  an  earthly 
but  a  heavenly  King,  dost  thou  stand  regardless,  and  defer 
thy  gift?  What  punishment  then  dost  thou  not  deserve  ? 
For  the  being  heard  depends  not  upon  the  lifting  up  of  thy 
hands,  nor  on  the  multitude  of  thy  words,  but  upon  thy  works. 
Is.i,  15.  For  hear  the  prophet,  When  ye  spvea.dforth  your  hands,  I  will 
hide  mine  eyes  from  you:  yea,  when  ye  make  many  prayers, 
I  will  not  hear.  For  he  ought  to  be  silent,  who  needs 
mercy,  and  not  even  to  look  up  to  heaven ;  he  that  hath  con- 
Is.  1,17.  fidence  may  sayh  much.  But  what  says  the  Scripture,  Judge 
for  the  fatherless,  plead  for  the  widow,  learn  to  do  good.  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,  &c. 

g  He  means  in  human  transactions,  propriety,'  for  a-a^»<r;'«v    'ixuv  is  tQe 

where  money  advanced  always   has   a  usual  expression  for  one  who  has  real 

certain  value  beyond   a  deferred  pay-  claims.    B.  reads  S  Vi  us  nu^,  '  but  this 

ment.  man,  as  if  he  had  claims.' 

h  Gr.  '  says,'  but  he  means   '  with 


HOMILY    II. 


2  Tim.  i.  8,  9,  10. 


Be  not  thou  therefore  ashamed  of  the  testimony  of  our  Lord, 
nor  of  me  His  prisoner:  but  he  thou  partaker  of  the  afflic- 
tions of  the  Gospel  according  to  the  power  of  God ;  Wlw 
hath  saved  us,  and  called  ns  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  noiv  made  manifest  by  the  appearing 
of  our  Saviour  Jesus  Christ. 

There  is  nothing  worse  than  that  man  should  measure  (1) 
and  judge  of  divine  things  by  human  reasonings.  For  thus 
he  will  fall  from  that  rock a  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  appre- 
hend 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 b  into  the  Church  of  God,  measuring  divine  things 
by  human  reasonings,  became  ashamed  of  the  Divine 
ceconomy.      Yet    it    was    not    a   subject    for    shame,    but 

a  srsrga?,  the  rock  of  faith,  but  one  b  B.  '  those  who  gave  birth  to  the 
suspects  Tii^as,  '  that  endeavour,'  to  other  heresies,  and  introduced  perni- 
be  the  true  reading.  cious  doctrines.' 


176  The  Cross  a  rebuke  to  mistaken  shame. 

2  Tim.  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 
Gal.  6,  the  boast  of  Paul,  God  forbid  that  I  should  glory,  save  in  the 
14'  Cross  of  our  Lord  Jesus  Christ.  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 c, 
"  Be  not  ashamed,  that  thou  preachest  One  that  was  crucified, 
but  rather  glory  in  it."  For  in  themselves  death  and  im- 
prisonment 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  con- 
version 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 
thou  shouldest  suffer  the  same  things,  be  not  thou  ashamed. 
For  that  this  is  implied  appears  from  what  he  said  above ; 
God  hath  given  us  a  spirit  of  power,  and  of  lore,  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  en- 
courage 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, 

c  B.  '  He  means  the  death  of  Christ.'     original  idea  of  Martyrdom,  see  Euseb. 
The  word  '  Testimony'  might  be  ren-     Eccl.  Hist,  v,  2. 
dered  '  Martyrdom,'  and   such  is   the 


God  ever  ready  to  help  us  under  trials.  177 

neither  am  I  of  chains.     And  with  great  propriety,  when  he  Hom. 

exhorts  him  not  to  be  ashamed,  he  reminds  him  of  the  Cross. '■ — 

If  thou  art  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  thy 
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  hath  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 
partaker  of  afflictions,  he  again  consoles  himd.  Reckon  that 
thou  sustainest  these  things,  not  by  thine  own  power,  but 
by  the  power  of  God.  For  it  is  thy  part  to  choose  and  to  be 
zealous,  but  God's  to  alleviate  sufferings  and  bid  them  cease6. 
He  then  shews  him  the  proofs  of  His  power.  Consider  how 
thou  wast  saved,  how  thou  wast  called.  As  he  elsewhere 
says,  According  to  His  power  that  worketh  in  us.  So  much  Ephes. 
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  hath  done  it  of  grace  and  not  of  debt,  we 
ought  not  to  fear.  For  He  Who,  when  we  should  have  pe- 
rished6, 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 
counselling  Him,  but  of  His  own  purpose,  from  the  impulse 
of  His  own  goodness,  He  saved  us ;  for  this  is  the  meaning  of 

<t  Thus  Old  Lat.  and  B.  The  printed  f  Sav.  How  was  he  called  P    With  a 

copies  add,  "  by  saying,  Not  according  holy  calling. 

to  our  works,  that  is,"   which  is  not  8  So  B.  Edd.  when  we  needed  to  he 

to  the  purpose.  saved. 

e  B.  omits  but  &c. 


178  Grace  freely  given.     Death  conquered. 

2  Tim.  according  to  His  oivn,  purpose.      Which  was  given  us  before 
— — -  the  icorld  began.     That  is,  it  was  determined  without  begin- 


ning 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  hath  abolished  death,  and 
hath  brought  life  and  immortality  to  light  by  the  Gospel. 
(2)  Thou  seest  the  power,  thou  seest  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  be- 
cause 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  knoiv  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  !  Thou  seest  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  Himh  against 
That  Day.  What  is1  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  every 
thing,  that  I  may  not  be  despoiled  of  this  treasure,  and  I  am 
not  ashamed  at  these  things,  so  long  as  it  is  preserved  unin- 
jured.    Or  he  calls  the  Faithful  the  charge  which  God  com- 

h  Lit.  my  deposit.  h-  which  last  is  best. 

1   Sav.  has  vi  oil  ir.  Ben.  rliort,  B.  r!{  k   ■xu^a.xa.ra.Hy.r,. 


A  Teacher's  responsibilities  and  claims.  179 

mitted  to  him,  or  which  he  committed  to  God.     For  he  says,  Hom. 
Now  I  commit  you  to  the  Lord.     That  is,  these  things  ^dll  - — '■ — 
not  be  unprofitable  to  me.     And  in  Timothy  is  seen  the  fruit  32. 
of  the  charge  thus  committed.    You  see  that  he  is  insensible 
to   sufferings,  from  the  hope  that  he  entertains  of  his  dis- 
ciples. 

Such  ought  a  Teacher  to  be,  so  to  regard  his  disciples,  to  Moral. 
think  them  every  thing.  Now  ice  live,  he  says,  if  ye  stand  l  Thess. 
fast  in  the  Lord.  And  again,  What  is  our  hope,  or  joy,  or 2'  {™ 
crown  of  rejoicing  ?  are  not  even  ye  in  the  presence  of  our 
Lord  Jesus  Christ  ?  You  see  his  anxiety  in  this  matter,  his 
regard  for  the  good  of  his  disciples,  not  less  than  for  his  ownk. 
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  than  Heb.i3, 
that  have  the  rule  over  you,  and  submit  yourselves:  for  they 
watch  for  your  souls  as  they  that  must  give  account.  For 
say,  is  he  subject  to  so  dangerous  a  responsibility,  and  art 
thou  not  willing  to  obey  him,  and  that  too,  for  thy  own 
benefit  ?  For  though  his  own  state  should  be  good,  yet  as 
long  as^thou  art  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  honour  wouldest  thou  have  reckoned  equal, 
what  service,  in  requital  of  such  clangers  ?  Thou  canst  not 
offer  an  equivalent.  For  thou  hast  not  yet  devoted  thy  soul 
for  him,  but  he  lays  down  his  life  for  thee,  and  if  he  lays  it 
not  down  here,  when  the  occasion  requires  it,  he  loses  it 
There.  But  thou  art  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  con- 
founded. And  this  I  say  not  for  the  sake  of  the  rulers  ;  (for 
what  benefit  will  they  have  of  the  honour  they  receive  from 
us1,  except  so  far  as  we  are  rendered  obedient;)  but  I  say 
it  for  your  advantage.     For  with  respect  to  the  future,  they 

k  al.  no  less^than  for  his  own  kin-         1  This  expression  shews  that  he  was 
dred.  not  yet  Bishop. 

N  2 


1  Sam. 


180     The  Priest's  Office  to  be  honoured  for  God's  sake. 

2  Tim.  will  not  be  benefited  by  the  honour  done  them,  but  receive 

—1 — l_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  honoured  by  their  people,  this  too  is  reckoned 

l  Sam.  against  them;  as  in  the  case  of  Eli  it  is  said,  Bid  I  not  choose 
•  him  out  of  his  father's  house?  But  when  they  are  insulted, 
as  in  the  instance  of  Samuel,  God  said,  Tliey  have  not  rejected 
thee,  hut  they  have  rejected  Me.  Therefore  insult  is  their 
gain,  honour  their  burden.  What  I  say,  therefore,  is  for  your 
sakes,  not  for  theirs.  He  that  honours  the  Priest,  will  honour 
God  also ;  and  he  who  has  learnt  to  despise  the  Priest,  will 

Matt,    in  process  of  time  insult  God.     He  that  receiveth  you,  He 

Ec'clus.  saith,  receiveth  Me.     Hold  my  priests  in  honour,  He  says. 

7,  31  ?  The  Jews  learned  to  despise  God,  because  they  despised 
Moses,  and  would  have  stoned  him.  For  when  a  man  is 
piously  disposed  towards  the  Priest,  he  is  much  more  so 
towards  God.  And  even  if  the  Priest  be  wicked,  God  seeing 
that  thou  respectest  him,  though  unworthy  of  honour,  through 

Matt,  reverence  to  Him,  will  Himself  reward  thee.  For  if  he  that 
'  '  receiveth  a  prophet  in  the  name  of  a  prophet  shall  receive  a 
propjheCs  reward;  then  he  who  honoureth  and  submitteth 
and  giveth  way  to  the  Priest  shall  certainly  be  rewarded. 
For  if  in  the  case  of  hospitality,  when  thou  knowest  not  the 
guest,  thou  receivest  so  high  a  recompense,  much  more  wilt 
thou  be  requited,  if  thou  obeyest  him  whom  He  requires  thee 

Matt,     to  obey.      The  Scribes  and  Pharisees,  He  says,  sit  in  3Ioses'' 

c>3    2  3 

'  '  'seat;  all  therefore,  whatsoever  they  bid  you  observe,  that  ob- 
serve and  do,  but  do  not  ye  after  their  works.  Knowest  thou 
i  or  a  not  what  the  Priest  is  ?  He  is  an  Angel '  of  the  Lord.  Are  they 
messen-  hjs  own  words  that  he  speaks  ?  If  thou  despisest  him,  thou 
despisest  not  him,  but  God  that  ordained  him.  But  how  does 
it  appear,  thou  askest,  that  he  is  ordained  of  God  ?  Nay,  if 
thou  suppose  it  otherwise,  thy  hope  is  rendered  vain.  For  if 
God  Avorketh  nothing  through  his  means,  thou  neither  hast 
any  Laver,  nor  art  partaker  of  the  Mysteries,  nor  of  the  benefit 
of  Blessings;  thou  art  therefore  not  a  Christian.  What  then, 
you  say,  does  God  ordain  all,  even  the  unworthy  ?  God  in- 
deed doth  not  ordain  all,  but  He  worketh  through  all,  though 
they  be  themselves  unworthy,  that  the  people  may  be  saved. 


Balaam  a  prophet.    Aaron's  fault  saved  not  Corah.    181 

For  if  He  spoke,  for  the  sake  of  the  people,  by  an  ass,  and  by  Hom. 
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  doth  He  not  act  ?     For  if 
He  wrought  through  Judas  and  those  other  that  prophesied, 
to  whom  He  will  say,  /  never  knew  you;  depart  from  Me,  ye  Matt.  7, 
workers  of  iniquity ;  and  if  others  cast  out  devils  ;>  will  Heps'6  '8 
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  l  of  our  own  teachers,  and  all  would  ^a- 
be  confusion;  the  feet  would  be  uppermost,  the  head  below. TI"">TX' 
Hear  Paul  saying,  But  with  me  it  is  a  very  small  thing  that  /*  Cor-4' 
should  be  judged  of  you,  or  of  mail's  judgment.     And  again, 
Why  dost  thou  judge  thy  brother?     For  if  we  may  not  judge  R0m. 
our  brother,  much  less  our  teacher.     If  God  commands  this14' 10, 
indeed,  thou  doest  well,  and  sinnest  if  thou  do  it  not;  but  if 
the  contrary,  dare  not  to  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  woi*ds.     Thou  hast 
Paul  to  instruct  thee  in  what  is  right  both  by  words  and  works. 
But  thou  sayest,  "  He  gives  not  to   the  poor,  he  does  not 
govern  well."      Whence  knowest   thou  this?      Blame  not, 
before  thou  art  informed.     Be   afraid  of  the  great  account. 
Many  judgments  are  formed  upon  mere  opinion.       Imitate 
thy  Lord,  who  said,  I  will  go  down  now,  and  see  ivhether  Gen.  is, 
they  have  done  altogether  according  to  the  cry  of  it,  and  if21' 
not,  I  will  know.     But  if  thou  hast  enquired,  and  informed 
thyself,  and  seen;  yet  await  the  Judge,  and  usurp  not  the 
office  of  Christ.     To  Him   it  belongs,  and  not  to   thee,  to 
make  this  inquisition.    Thou  art  an  inferior  servant,  not  a  mas- 
ter.    Thou  art  a  sheep,  be  not  curious  concerning  the  shep- 
herd, lest  thou  have  to  give  account  of  thy  accusations  against 
him.     But  you  say,  How  does  he  teach  me  that  which  he 
does  not  practise  himself?     It  is  not  he  that  speaks  to  thee. 
If  it  be  he  whom  thou  obeyest,  thou  hast  no  reward.  It  is  Christ 
that  thus  admonishes  thee.     And  what  do  I  sav  ?      Thou 


182       Strictness  best  at  home.    Sin  of  self -preference. 
2  Tim.  oughtest  not  to  obey  even  Paul,  if  he  speaks  of  himself,  or 

1,  12. 


any  thing  human,  but  the  Apostle,  that  has  Christ  speaking 
in  him.  Let  not  us  judge  one  another's  conduct,  but  each 
his  own.     Examine  thine  own  life. 

But  thou  sayest,  '  He  ought  to  be  better  than  I.'  Where- 
fore ?  '  Because  he  is  a  Priest.'  And  is  he  not  superior  to 
thee  in  his  labours,  his  clangers,  his  anxious  conflicts  and 
troubles  ?  But  if  he  is  not  better,  oughtest  thou  therefore  to 
destroy  thyself?  These  are  the  words  of  arrogance"1.  For 
how  is  he  not  better  than  thyself?  He  steals,  thou  sayest, 
and  commits  sacrilege  !  How  knowest  thou  this  ?  Why  dost 
thou  cast  thyself  down  a  precipice  ?  If  thou  shouldest  hear 
it  said  that  such  an  one  hath  a  purple  roben,  though  thou 
knewest  it  to  be  true,  and  couldest  convict  him,  thou  de- 
clinest  to  do  it,  and  pretendest  ignorance,  not  being  willing 
to  run  into  unnecessary  danger.  But  in  this  case  thou  art  so 
far  from  being  backward,  that  even  without  cause  thou  ex- 
posest  thyself  to  the  danger.  Nor  think  thou  art  not  respon- 
Matt.  sible  for  those  words.  Hear  what  Christ  says,  Every  idle  word 
12>  36-  that  men  shall  speak,  they  shall  give  account  thereof  in  the 
day  of  judgment.  And  dost  thou  think  thyself  better  than 
another,  and  dost  thou  not  groan,  and  beat  thy  breast,  and 
bow  down  thy  head,  and  imitate  the  Publican  ? 

And  then  thou  destroyest  thyself,  though  thou  be  better. 
Be  silent,  that  thou  cease  not  to  be  better.  If  thou  speak  of 
it,  thou  hast  done  away  the  merit ;  if  thou  thinkest  it,  I  do  not 
say  so  ;  if  thou  dost  not  think  it,  thou  hast  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  thy  own  life.  Thou  dost 
not  steal ;  but  thou  art  rapacious,  and  overbearing,  and  guilty 
of  many  other  such  things.  I  say  not  this  to  defend  theft; 
God  forbid !  I  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 

'»  Or  '  desperation,'  if  it  he  taken  n  This  was  treason  in  a  subject.  See 
with  the  preceding  sentence  Gibhon,  c.  xl. 


The  Priest,  by  his  office,  a  spiritual  Father.  183 

publican,  and  guilty  of  many  offences,  yet  because  the  Pha-  H°M- 

risee  only  said,  I  am  not  as  this  publican,  he  destroyed  all 

his  merit.     I  am  not,  thou  say  est,  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  condem- 
nation of  others.  For  hear  the  exhortation  of  Paul,  Let  every  Gal.  6, 
one  -prove  his  oion  work,  and  then  shall  he  have  rejoicing  in 
himself  alone,  and  not  in  another. 

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  inquire  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 1  for  him  that  is  under  rule,  that  his  Priest  is  wicked  ?    *a,?a' 
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,   Tliey John  6> 
shall  all  be  taught  of  God.     Neither  shall  they  say,  Know  the  is* 54, 
Lord.     For  all  shall  know  Me  from  the  least  to  the  greatest.  \3'  S1 
Why  then,  you  will  say,  does  he  preside?   Why  is  he  set 34. 
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  en- 
lightened1   us.     He  who  has   a  father,  whatever   faults  he  i.e. bap- 
has,  conceals  them  all.     For  it  is  said,   Glory  not  in  ihe^^s 
dishonour  of  thy  father ;  for  thy  father's  dishonour  is  wo  3, 10.12. 
glory  unto  thee.     And  if  his  understanding  fail,  have  pa- 
tience with  him.     And  if  this  be  said  of  our  natural  fathers, 
much  more  of  our  spiritual  fathers.     Reverence  him,  in  that 
he  every  day  ministers  to  thee,  causes  the  Scriptures  to  be 
read,  sets  the  house  in  order  for  thee,  watches  for  thee,  prays 
for  thee,  stands  imploring  God  on  thy  behalf,  offers  suppli- 
cations for  thee,  for  thee  is  all  his  worship.     Reverence  all 
this,  think  of  this,  and  approach  him  with  pious  respect.     Say 


184  God's  work  not  impaired  by  the  Instrument. 

2  Tim.  not,  he  is  wicked.     What  of  that?  He  that  is  not  wicked0, 

1    12. 

— — -  doth  he   of  himself  bestow  upon  thee  these  great  benefits  ? 


By  no  means.     Every  thing  worketh  according  to  thy  faith. 
Not  even  the   righteous  man   can  benefit  thee,  if  thou  art 
unfaithful,  nor  the  unrighteous  harm  thee,  if  thou  art  faith- 
ful.    God,  when  He  would  save  His  people,  wrought  for  the 
ark  by  Oxenp.     Is  it  the  good  life  or  the  virtue  of  the  Prie&t 
that  confers  so  much  on  thee  ?   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 
worketh  all:  the  Priest  only  performs  a  symbol q.     Consider 
how  wide  was  the  distance  between  John  and  Jesus.     Hear 
Matt.  3,  jonn  saying,  i"  have  need  to  be  baptized  of  Thee,  and,  Whose 
John  l,  shoe's  latchet  I  am  not  worthy  to  unloose.     Yet  notwith- 
Jo'hn  j    standing  this  difference,  the  Spirit  descended.     Which  John 
16-        had  not.     For  of  His  fulness,  it  is  said,  we  all  have  received. 
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  thou  mayest  learn  that  the  Priest  performs 
a  symbol r.     No  man  differs  so  widely  from  another  man,  as 
John  from  Jesus,  and  yet  with  him1  the  Spirit  descended, 
that  we  may  learn,  that  it  is  God  who  worketh  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  no  wise  inferior  to  that,  be- 
cause 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  spake  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 

°  Sav.   mar.    '  he   that   is    wicked,'  tise  on  the  Priesthood,   and  his  com- 

vvhich  supposes    the   objection    to  be  ments  on  1  Tim.  iii.  1.  and  pp.  77,  179, 

somewhat  differently  put.  of  this  vol.  &c.  &c. 

p  I  Sam.  vi.  12.  r  Suicer  collects   passages    on   this 

1  vififieXa*.  This  is  said  evidently  of  word.     It  may  mean  a  pledge,  but  cer- 

the  act  of  the  Priest  considered  in  itself,  tainly  has  also  the  sense  of  symbol.     It 

and  as  distinct  from  the  accompanying  seems  to  be  used  of  the  material  ele- 

grace.     For  St.  Chrysostom's  view  of  ments  before  and  after  consecration, 
the  Priest's  responsibility,  see  his  Trea- 


■  «<r  av 

TtV. 


The  Holy  Eucharist  Christ's  Body  as  token  He  gave  it.  185 

part,  and  contributed  his  faith.     And  this  is  His  Body,  as   Hom. 

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  advan- 
tage 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. 


HOMILY     III. 


2  Tim.  i.  13—18. 

Holdfast  the  form  of  sound  words,  which  thou  hast  heard  of 
me,  in  faith  and  love  which  is  in  Christ  Jesus.  That 
good  thing  which  was  committed  unto  thee  keep  by  the 
Holy  Ghost  Which  dwelleth  in  us.  This  thou  knowest, 
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  meat  Ephesus,  thou  knowest  very 
well. 

(1  )  Not  by  letters  alone  did  Paul  instruct  his  disciple  in  his 
duty,  but  before  by  words  also ;  which  he  shews,  both  in 
2Thess.  mally  0tber  passages,  as  where  he  says,  whether  by  word  or 
our  Epistle,  and  especially  here.  Let  us  not  therefore  suppose 
that  any  thing  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  thou  hast  heard  of  me. 
After  the  manner  of  artists,  I  have  impressed  on  thee  the 
image  of  virtue,  fixing  in  thy  soul  a  sort  of  rule,  and  model? 
and  outline   of  all  things  pleasing  to   God.     These  things 


The  Spirit  guards  those  who  hold  by  Him.  187 

then  hold  fast,  and  whether  thou  art  meditating  any  matter  Hom. 
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 
thyself. 

That  good  thing  which  was  committed  unto  thee  keep, — 
how? — by  the  Holy  Ghost  which  dwelleth  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  dark- 
ness, 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 a  with  us,  if  we  do  not  expel  grace,  He  will  stand 
by  us.  For,  Except  the  Lord  build  the  house,  they  labour  Ps.  127, 
in  vain  that  build  it.  Except  the  Lord  keep  the  city,  the  ' 
watchman  waketh  but  in  vain.  This  is  our  wall,  this  our 
castle,  this  our  refuge.  If  therefore  It  dwelleth  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  de- 
press 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  aban- 
doned even  by  his  friends  and  the  faithful  themselves,  hear 
what  he  says,  77//.?  thou  knowest,  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  shewed  kindness  to  him,  and  invokes  a 
thousand  blessings  upon  him,  without  any  curse  on  them. 
Of  whom  is  Phygellus  and  Hermogenes.  The  Lord  give 
a  B.  and  Sav.  mar.  add  '  abiding.' 


188       Conflicts  of  the  Saints  shared  by  aiding  them. 

2  Tim.  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  every  where  speaks  of  the  shame,  and  not  of  the  dan- 
ger, lest  Timothy  should  be  alarmed.  And  yet  it  was  a 
thing  that  was  full  of  peril.  For  he  gave  offence  to  Nero  by 
making  friends  with  one  of  his  prisoners.  Bui  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  min- 
istered unto  me  at  Ephesus,  thou  knowest  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  succouring  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  par- 
takers 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  ; 
whilst  thou  art  not  yet  brought b  to  this  conflict  ?  It  is  in  thy 
power  if  thou  wilt,  without  entering  into  the  course,  to  be  a 
sharer  of  the  crowns  reserved  for  him,  by  standing  by  him, 
i  ta.it-  preparing  his  mind  l,  and  animating  and  exciting  him.  Hence 
£""•  it  is  that  Paul  elsewhere  says,  Ye  have  done  well  that  ye 
u.  16.'  did  communicate  with  my  affliction.  For  even  in  Thessalo- 
nica  ye  sent  once  and  again  unto  my  necessity.  And  how 
could  they  that  were  far  off  share  in  the  affliction  of  him  that 
was  not  with  them  ?  How  ?  He  says,  ye  sent  once  and  again 
unto  my  necessities.  Again  he  says,  speaking  of  Epaphro- 
ditus,  Because  he  teas  nigh  unto  death,  not  regarding  his  life, 
that  he  might  supply  your  lack  of  service  toward  me.  For 
as  in  the  service  of  kings,  not  only  those  who  fight  the 
battle,  but  those  who  guard  the  baggage,  share  in  the  honour ; 
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 

*>  il\xv<rS*$,  drawn.   See  on  Stat.  Horn.  i.  (8.)  Tr.  p.  18. 


Phil.  2, 


St.  Paul's  prayer  for  Onesiphorus,  189 

combatant,  when  wasted  with  hunger,  who   stands  by  him,  Hom. 
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  Saintsb.  And  how  may  this  be  done?  When  thou 
admirest  a  man%  when  thou  doest  any  of  those  acts  for 
which  he  was  crowned,  thou  art  evidently  a  sharer  in  his 
labours,  and  in  his  crowns. 

The  Lord  grant  unto  him  that  he  mag  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  1  Cor.  8, 
God.      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  unto  my  Lord;  and  again,  /  said  untopsu0 
the  Lord,  Thou  art  my  Lord;  and,  The  Lord  rained  fire  from1- 
the  Lord.     This  indicates  that  the  Persons  are  of  the  same  Gen.  19,' 
substance,  not  that  there  is  a  distinction  of  nature.     For  we24' 
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 

b  Rom.  xii.  13.  where  some  read  Rom.  Hom.  xxi.  Tr.  p.  3/7.  and  note  g. 
jj.iuu.if.  On  the  passage,  however,  he  c  B.  adds,  '  when  thou  buildest  his 
reads  xi%'Mi'i  necessities,  as  E.  V. see  od     monument.' 


190  God  threatens  in  mercy.     Perseverance  in  good  works. 

2  Tim.  he  wished  him  to  obtain  the  same  from  God.  And  if 
-4—^ — "  Onesiphorus,  who  exposed  himself  to  danger,  is  saved  by 

Moral.  l  L  ,  .    ,  f     '  _,  J 

mercy,  much  more  are  we  also  saved  by  the  same.       ror 
terrible  indeed,  terrible  is  that  account,  and  such  as  needs 
great  love  for  mankind,  that  we  may  not  hear  that  awful  sen- 
Matt.  7,  tence,  Depart  from  me i"  never  knew  you,  ye  that 

Matt  work  iniquity  ;  or  that  fearful  word,  Depart,  ye  cursed,  into 
25,  40.  everlasting  fire,  prepared  for  the  devil  and  his  angels:  that  we 
Luke  may  not  hear,  Between  us  and  you  there  is  a  great  gulph 
16,  26.  fixed:  that  we  may  not  hear  that  voice  full  of  horror,  Take 
22**13  him  away,  and  cast  him  into  outer  darkness :  that  we  may 
and  25,  not  hear  those  words  full  of  terror,  Thou  wicked  and  slothful 

26. 

servant.     For  awful  truly  and  terrible  is  that  tribunal.     And 
2  Cor.i  ye^  God  is  gracious  and  merciful.     He  is  called  a  God  of 
3-         mercies  and  a  God  of  comfort;  good  as  none  else  is  good, 
Ez.  18    and  kind,  and  gentle,  and  full  of  pity,  Who  willeth  not  the 
24;  33,  death  of  a  sinner,  but  that  he  should  be  converted  and  live. 
Whence  then,  whence  is  that  Day  so  full  of  agony  and  an- 
guish ?     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 
shews  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. 
Andobserve  how,  besides  commending  Onesiphorus, he  spe- 
cifies 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,  thou  knowest  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 


Justice  universal  on  earth,  though  incomplete.        191 

all  for  us.     For  therefore  it  is  that  He  has  revealed  them  Hom. 

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  in- 
flicted both  publicly  and  privately.  And  that  thou  mayest 
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  (3) 
word,  He  awakens  our  minds  by  deeds ;  shewing  us,  even 
here,  courts  of  justice,  judgment  seats,  and  trials.  Is  there 
then  among  men  so  great  a  regard  for  justice,  and  doth  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  offences,  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  every 
where  one  may  see  judicial  proceedings.  In  trades,  the 
master  judges  the  learner.  In  short  all,  publicly  and  pri- 
vately, are  judges  to  one  another.  In  nothing  is  the  con- 
sideration 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,  and  pfli  4g 
His  righteousness  is  as  the  mountains  of  God?  I,0- 

How  is  it  then  that  God,  the  righteous  Judge,  strong  andps.7,u. 
patient,  bears  thus  with  men,  and  does  not  exact  punish- 
ment ?    Here  thou  hast  the  cause,  He  is  long-suffering,  and 
thereby  would  lead  thee  to  repentance.     But  if  thou  con- 
tinuest  in  sin,  thou  after  thy  hardness  and  impenitent  heart  Rom.  2, 
treasurest  up  unto  thyself  wrath.     If  then  He  is  just,  He 


192      Judgment  deferred.     Great  sift  in  small  matters. 

2  Tim.  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  long-suffering  He  bears 
with  men,  let  us  not  be  disturbed,  nor  ask,  why  He  does  not 
prosecute  vengeance  here  ?  For  if  this  vVere  done,  the  whole 
human  race  before  this  would  have  been  swept  away,  if 
every  day  He  should  call  us  to  account  for  our  transgres- 
sions, 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  circum- 
stance. 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 
1  Vixk.  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,  thou  wilt  have  God  judge 
thus,  and  wouldest,  because  of  thy  poverty,  receive  no  less  a 


Small  sins  guiltier  from  slight  temptation.         193 

reward  for  giving  two  mites  than  he  who  lays  down  many  hom. 
talents  of  gold  ?  and  is  not  the  same  rule  applicable  to  m' 
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,  thou  art  a 
worse  robber  than  they.  For  a  man  wrould  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  offence  is 
not  judged  by  the  quality  of  the  persons,  but  by  the  wicked- 
ness 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 
long-suffering  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  punishmeut,  we  shall  no  longer 


194  Seeing  our  own  sins  a  cure  for  discontent. 

2  Tim.  feel  such  discontent,  and  shall  desist  from  offences,  and  shall 
good   things   to    come,  through   the    grace   and 
lovingldndness  of  our  Lord  Jesus  Christ,  to  Whom  with  the 
Father,  &c. 


HOMILY      IV. 


2  Tim.  ii.  1—7. 


Thou  therefore,  my  son,  be  strong  in  the  grace  that  is  in 
Christ  Jesus.  And  the  things  that  thou  hast  heard  of  me 
among  many  witnesses,  the  same  commit  thou  to  faithful 
men,  who  shall  be  able  to  teach  others  also.  Thou  there- 
fore endure  hardness,  as  a  good  soldier  of  Jesus  Christ. 
No  man  that  warreth  entangleth  himself  with  the  affairs 
of  this  life ;  that  he  may  please  him  who  hath  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  laboureth  must  be  first  partaker  of  the 
fruits.  Consider  what  I  say;  and  the  Lord  give  thee 
understanding  in  all  tilings. 

The  young  sailor  at  sea  is  inspired  with  great  confidence,  n\ 
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 
o  2 


196        St.  Paul's  trials  an  encouragement  to  others. 

l  Tim.  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  circum- 
stance 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 R,  and 
related  what  had  befallen  him,  that  he  might  strengthen 
Timothy,  and  renew  his  courage.  And  he  shews  that  it  was 
for  this  reason  he  mentioned  his  trials  and  afflictions,  in  that  he 
has  added,  Thou  therefore,  my  son,  be  strong  in  the  grace 
that  is  in  Christ  Jesus.  What  sayest  thou  ?  Thou  hast 
shaken  us  with  terrors,  thou  hast  told  us  that  thou  art  in 
chains,  in  afflictions,  that  all  have  forsaken  thee,  and,  as  if 
thou  hadst  said  thou  hadst  not  suffered  any  thing,  nor  been 
abandoned  by  any,  thou  addest,  Thou  therefore,  my  son, 
he  strong? — And  justly  too.  For  these  things  were  to  thy 
strengthening  more  than  to  his  ".  For  if  I,  Paul,  endure  these 
things,  much  more  oughtest  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  thou  art  a  son,  he  means,  imitate  thy  father.  If 
thou  art  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.  Thou  knowest  the  battle. 
Eph.  6,  For  elsewhere  he  says,  We  wrestle  not  against  flesh  and 
12'  blood.  And  this  he  says  not  to  depress  but  to  excite  them. 
Be  sober  therefore,  he  means,  and  watch,  have  the  grace  of 
the  Lord  cooperating  with  thee,  and  aiding  thee  in  thy 
contest,  contribute  thy  own  part  with  much  alacrity  and 
resolution.  And  the  things  that  thou  hast  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 


»  So  B.  Sav. '  these  things,' but  with  'more  than  the  other,'  and   Old  Lat. 

a  mark  of  authority  for  omitting  '  did  paraphrases  it,  '  more  than  if  I   had 

these  things,  and.'  suffered  nothing.' 

•>  So  Edd.  but  B.  has  IxtTva  for  \ki7viv, 


Succession  of  Teachers.     Striving  lawfully.  197 

preach.     The  things  which  thou  hast  heard,  not  which  thou   Hom. 
hast  searched  out.     For  faith  comet h  by  hearing,  and  hearing 


by  the  word  of  God.  But  wherefore,  among  many  witnesses?  10  17. 
As  if  he  had  said  :  Thou  hast  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,  ivho  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  ho- 
nour it  is  esteemed  to  serve  under  them.  If  therefore  the  sol- 
dier of  the  king  ought  to  endure  hardness,  not  to  endure 
hardness  is  not  the  part  of  any  soldier.  So  that  it  behoves 
thee  not  to  complain,  if  thou  endurest  hardness,  for  that  is 
the  part  of  a  soldier ;  but  to  complain,  if  thou  dost  not  endure 
hardness. 

No  man  that  warreth  entangleth  himself  with  the  affairs 
of  this  life,  that  he  may  please  him  who  hath  chosen  him  to 
be  a  soldier.  And  if  a  man  also  strive  for  masteries,  yet  is 
he  not  croicned  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  dis- 
dain 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  law- 
fully ?  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 c,  he 
is  not  crowrned.  And  observe  the  wisdom  of  Paul.  He 
c  See  Hom.  iii.  on  Stat.  Tr.  p.  61.  note  q* 


198         Various  illustrations.     Tfie  Teachers  reward. 

2  Tim.  mentions  wrestlers  and  soldiers,  the  one  to  prepare  him  for 

2,  7. 


slaughter  and  blood,  the  other  with  reference  to  endurance, 
that  he  might  bear  every  thing  with  fortitude,  and  be  ever  in 
exercise. 

The  husbandman  that  laboureth  must  be  Jirst  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  wrest- 
lers and  soldiers,  and  in  their  case  he  sets  before  him  the 
rewards.  First,  that  he  may  please  him  who  hath  chosen 
him  to  be  a  soldier;  secondly, that  he  may  be  crowned;  now 
he  proposes  a  third  example  that  more  particularly  suits  him- 
self. For  the  instance  of  the  soldier  and  the  wrestler  corre- 
sponds to  those  who  are  under  rule,  but  that  of  the  husband- 
man 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  labours  is  enjoyed  by  the  husbandman. 
(2)  Here  he  both  shews,  that  to  God  nothing  is  wanting,  and 
that  there  is  a  reward  for  Teaching,  which  he  shews  by  a 
common  instance.  As  the  husbandman,  he  says,  does  not 
labour  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  honour  to  be  paid  to 
teachers,  but  this  is  less  consistent.  For  why  does  he  not 
say  the  husbandman  simply,  but  him  that  laboureth?  not 
only  that  worketh,  but  that  is  worn  with  toil?  And  here  with 
reference  to  the  delay  of  reward,  that  no  one  may  be  impa- 
tient, he  says,  thou  reapest  the  fruit  already,  or  there  is  a  re- 
ward in  the  labour  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 
laboureth  must  Jirst  be  partaker  of  the  fruits,  he  adds, 

Consider  what  I  say,  and  the  Lord  give  thee  understand- 
ing in  all  things. 

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


The  Gospel  conquers  as  Christ,  through  sufferings.     199 

Ver.  8,  9.  Remember  that  Jesus  Christ,  of  the  seed  of  David,  Hom. 

teas  raised  from  the  dead,  according  to  my  Gospel.      Where- '- 

in  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  shewing  the  advantage  of  sufferings,  since  Christ,  our 
Master,  Himself  overcame  death  by  suffering.  Remember 
this,  he  says,  and  thou  wilt  have  sufficient  comfort.  Remem- 
ber 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  bene- 
fits 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  every 
where  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.  ^al.  *> 

Wherein  I  suffer  trouble,  he  says,  as  an  evil-doer,  even 
unto  bonds.  Again  he  introduces  consolation  and  encou- 
ragement from  himself,  and  he  prepares  1  his  hearer's  mind '  litoils. 
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 
shew  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  admiration6. 

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  preach- 
ing of  the  Gospel  is  not  bound.     If  indeed  you  bind  a  hus- 


d   As  Rom.  ii.  16.   xvi.  25.     Other  differently,   and    Old   Lat.    differently 

phrases    to    the  same     purpose  occur,  from   them ;   no   one    of  the    readings 

1  Cor.  xv.  1.  1  Tim.  1,  11.  &c.  seems  right,  unless  perhaps  this. 

c  B.  and  Sav.  mar.  read  this  passage 


200       Tlie  Word  not  bound.     All  done  for  the  Elect. 

2  Tim.  bandman,  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  there- 
fore 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  behove  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  1  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  sakes,  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  dost  thou 
promise  thyself?  He  has  not  said,  simply  on  account  of 
these  particular  persons;  hut  for  the  elect's  sake.  If  God 
has  chosen  them,  it  becomes  us  to  suffer  every  thing  for  their 
sakes.  That  they  also  may  obtain  salvation.  By  saying, 
they  also,  he  means,  as  well  as  we.  For  God  hath  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  favour.  On  the  part  of  God  it  was  grace,  for  He  having 
received  no  previous  benefit,  hath  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  sayest  thou  ?  What  sal- 
vation ?  Art  thou  who  wast  not  the  author  of  salvation 
to  thyself,  but  wast  destroying  thyself,  art  thou  the  author 
of  salvation  to  others  ?  Surely  not,  and  therefore  he  adds, 
salvation  that  is  in  Christ  Jesus ;  that  which  is  truly  salva- 
tion, with  eternal  glory.     Present  things  are   afflictive,  but 


True  Glory.     Nero  compared  with  St.  Paul.  201 

they  are  but  on   earth.     Present  things  are  ignominious,  but  Hom. 

they  are  temporary.     They  are  full  of  bitterness  and  pain;  1_ 

but  they  last  only  to-day  and  to-morrow. 

Such  is  not  the  nature  of  the  good  things,  they  are  eternal,  (3) 
they  are  in  heaven.  That  is  truly  glory,  this  is  dishonour. 
For  observe,  I  pray,  beloved,  that  is  not  glory  which  is  on  MonAL. 
earth,  the  true  glory  is  in  heaven.  But  if  any  one  would  be 
glorified,  let  him  be  dishonoured.  If  he  would  obtain  rest, 
let  him  suffer  affliction.  If  any  one  would  be  for  ever  illus- 
trious, would  enjoy  pleasure,  let  him  despise  temporal  things. 
And  that  dishonour  is  glory,  and  glory  dishonour,  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  thou  wouldest  be  glorified,  it  must  be  through  dishonour. 
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  dishonour.  How  ?  The  first  was  a  tyrant,  had  obtained 
great  success,  had  raised  many  trophies,  had  wealth  ever 
flowing  in,  numerous  armies  every  where ;  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 f  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,  Emperor1,  Augustus,  Caesar, '  aut»- 
King,  and  other  such  high  sounding  names  as  implied f  x^a,Tus 
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  disho- 
nour ?  For — 1  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 

f  One  suspects  the  stops.  Read '  and         e  Gr.    'devised,'   whence  it  seems 
the  palace  itself,  He  walked  in  splendid     that  flattery,  &c.  should  be  in  the  nomi- 


202  St.  Paul,  even  at  the  time,  conquered  Nero. 

2  Tim.  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 
1  Cor.  Hebrew.  He  was  a  man  that  often  lived  in  hunger,  often 
11,  27.  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.  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  cele- 
brated 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  every 
thing  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, 


Christ's  power  shewn  when  His  servants  are  oppressed.  203 

despised  the  Roman,  rich  as  he  was,  and  emperor,  and  ruling  Hom. 
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  preeminence.  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  (4) 
kingly  crown,  and  this  apparel  was  shewn  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  con- 
verse 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  ? 


204  Honour  of  St.  Paul  in  the  Resurrection. 

2  Tim.  The  tomb  of  the  one  is  no  where  to  be  seen  ;  but  the  other 
— - — -  lies  in  the  royal  city  itself,  in  greater  splendour  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  pro- 
fligate. But  the  memory  of  the  other  is  eveiy  where  accom- 
panied with  a  good  report,  not  among h  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  splendour  ? 

And  yet  I  am  but  praising  the  lion  for  his  talons,  when  I 
ought  to  be  speaking  of  his  real  honours.  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  thee  incredible  and  ridiculous,  thou  art  ridiculous  for  de- 
riding that  which  is  no  subject  for  laughter.  For  if  thou 
disbelievest  the  future,  be  convinced  from  what  is  past.  The 
season  for  being  crowned  is  not  yet  come,  and  yet  how  great 
honour  has  the  combatant  gained  !  What  honour  then  will 
he  not  obtain,  when  the  Distributor  of  the  prizes  shall  come! 

Heb.u,He  was  among  foreigners,  a  stranger  and  a  sojourner,  and 
thus  is  he  admired  :    what  good  will  he  not  enjoy,  when  he 

Co1-  3>  is  amongst  his  own  ?  Now  our  life  is  hid  with  Christ  in 
God;  yet  he  who  is  dead  worketh  more  and  is  more  honoured 
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  honours, 
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  honour,  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  in- 

h  B.  reads  nu.(  for  y&Q,  as  the  sense  '  kindred' justbefore)  may  mean  'fellow- 
requires.       Perhaps    eimivv  (rendered     idolaters.' 


Present  honour  of  Saints  a  sign  of  the  future.         205 

finite  blessings.  But  the  unbeliever  will  not  be  convinced.  Hom. 
Let  him  believe  then  from  the  present.  The  tent-maker  IV' 
is  more  illustrious,  more  honoured  than  the  king.  No  em- 
peror of  Rome  ever  enjoyed  so  great  honour.  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  honour  here,  where  he  was  per- 
secuted 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  rivalling  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  honourable  than  the 
most  honoured  of  kings  ?  If  here  things  happened  so  beyond 
the  course  of  nature,  much  more  will  it  be  so  hereafter.  If 
thou  wilt  not  believe  the  future,  O  man,  believe  the  present. 
If  thou  wilt  not  believe  invisible  things,  believe  things  that 
are  seen:  or  rather  believe  things  which  are  seen,  for  so  thou 
wilt  believe  things  which  are  invisible.  But  if  thou  wilt  not, 
we  may  fitly  say  with  the  Apostle,  We  are  pure  from  your  Acts  20, 
blood  :  for  we  have  testified  to  you  of  all  things,  and  have  left26' 
out  nothing  that  we  should  have  said.  Blame  yourselves 
therefore,  and  to  yourselves11  will  ye  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 s 
through  these  obtain  the  others,  but  let  it  be  our  aim  pre- 
eminently to  obtain  those,  of  which  God  grant  that  we  may  be 
all  accounted  worthy,  through  the  grace  and  lovingkind- 
ness,  &c. 


1  Such  must  be  the  meaning,  though     rical. 
the  construction  seems  to  require  filling        k  B.  '  rather  we  shall, 
up.  The  change  of  tense  may  be  rheto- 


HOMILY    V. 


2  Tim.  ii.  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  abideth  faithfid :  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. 

(1)  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,  tor- 
ments, and  chains,  and  yet  he  says,  they  shall  come  to 
eternal  life,  they  would  not  have  believed,  but  would  have 
said,  "  What  sayest  thou  ?  When  I  live,  I  die;  and  when  I 
die,  I  live  ?  Thou  promisest  nothing  on  earth,  and  dost 
thou  give  it  in  heaven  ?  Little  things  thou  dost  not  bestow ; 
and  dost  thou  offer  great  things  ?"  That  none  therefore  may 
argue  thus,  he  places  beyond  doubt  the  proof  of  these  things, 
laying  it  clown  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  shewing 
the  same  thing  he  says,  It  is  a  faithfid  saying,  that  he  who 
has  attained  a  heavenly  life,  will  attain  eternal  life  also. 
Whence  is  it  faithful  ?    Because,  he  says,  Ifive  be  dead  with 


Dying  with  Christ  a  pledge  of  Life  with  Him.       207 

Him,  we  shall  also  live  with  Him.     For  say,  shall  we  par-    Hom. 
take  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  suffer- 
ings.    For  he  says,  Bearing  about  in  the  body  the  dying  0/2  Cor.  4, 
the  Lord  Jesus  ;  and,  We  are  buried  with  Him  by  baptism  ^m  6 
into  death  ;  and,  Our  old  man  is  crucified  with  Him ;  and,  4. 
We  have  been  planted  together  in  the  likeness  of  His  death.  Rom.  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.     Lf  we  suffer,  we  shall  also  reign  with  HimJ 
not  absolutely,  we  shall  reign,  but  if  we  suffer,  shewing  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  king- 
dom. Whosoever  shall  deny  Me,  him  will  L  also  deny.  And  Matt. 
the  retribution  is  not  equal,  though  it  seems  so  expressed. 10>  33' 
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.     /2} 
And  to  shew  this,  he  has  added,  If  we  believe  not,  He  abideth 


208     Charging  before  God.     Danger  of  verbal  debates. 

2  Tim. faithful :  He  cannot  deny  Himself:  that  is,  if  we  believe 
2> 15-  not  that  He  rose  again,  He  is  not  injured  by  it.  He  is  faith- 
ful 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 
abideth  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  non- 
entity3. 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  wit- 
nesses, 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  thee,  God 
will  judge  them.  But  why  does  he  admonish  them  not  to 
i  xix>n.  strive  about  words  ?  He  knows  that  it  is  a  dainty1  thing,  and 
that  the  human  soul  is  ever  prone  to  contend  and  to  dispute 

a  MS.  Aug.  has  fi/ttTs  x$v  xiya/u.u  on  being  is,)  yet  He  hath  it  not  in  His 
ovx  iffTiv,  (i<  xa)  vrpciyi^a,  ovru;  'i%u  cJSs  nature  not  to  be,  that  is,  He  cannot 
yap  oTbxf&iv  ri  rrjv  oviriav  iffrh)  opus  eu*  pass  into  nonentity.'  Or  reading  only 
*X1'  <pu<">  pv  ttvxi'  rour'iarit ,  o'u  ^utarev  re  irgayfici,  '  If  the  case  is  really  so, 
its  to  p.h  iivai  x'j>pri<rai.  which  may  be  (in  some  sense,)  in  that  we  do  not  know 
thus  rendered  by  reading  rh  obo-ian  ri  what  He  is  in  essence,'  &c.  But  Hales 
for  */  rh*  ouo-ia*.  '  Though  we  may  say  was  perhaps  right  in  finding  no  mean- 
that  He  is  not,  if  such  statement  means  ing  in  the  words. 
any  thing,  (for  we  do  not  know  what 


Causes  of  false  shame.     Guarding  the  Truth.         '209 

about   words.     To    guard    against    this,    he   has    not    only  Hom. 

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  shew  thyself  approved  unto  God,  a 
workman  that  needeth  not  to  be  ashamed,  rightly  dividing 
the  word  of  truth. 

Every  where  this  '  not  being  ashamed !'  And  why  is  he 
ever  so  careful  to  guard  him  against  shame  ?  Because  it  was  na- 
tural 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  any  thing  tending  to  god- 
liness, though  it  be  necessary  to  submit  to  slavery  or  any 
other  suffering.  For  how  does  any  one  become  approved  ? 
By  being  a  tvorkman  that  needeth  not  to  be  ashamed.  As 
the  workman  is  not  ashamed  of  any  work,  so  neither  should 
he  be  ashamed  who  labours  in  the  Gospel.  He  should  sub- 
mit to  any  thing. 

Rightly  dividing  the  word  of  truth. 

This  he  hath  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  prof ane  novelties  of  speech'0. 

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

For  they  will  increase  unto  more  ungodliness,  he  says, 

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

It  is  an  evil  not  to  be  restrained,  not  curable  by  any 
medicine,   it   destroys   the   whole   frame.      He   shews   that 

b   Gr.  xuivotpuviut ,  for  Kuo^una.% . 
P 


210  False  doctrine  a  growing  evil. 

2  Tim.  novelty  of  doctrine  is  a  disease,  and  worse  than  a  disease. 
— 1 — !And   here    he  implies    that  they  are  incorrigible,  and  that 
they  erred  not  weakly  but  wilfully. 

Of  tvliom  is  Hymeneus  and  Pliiletus, 

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  ungodli- 
ness. 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  retribu- 
tion 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  pleasure0.  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"1? 

Ver.  19.  Nevertheless,  he  says,  the  foundation  of  God 
standeth  sure,  having  this  seal,  The  Lord  knoweth  them  that 
are  His.  And,  Let  every  one  that  nameth  the  name  of  the 
Lorde  depart  from  iniquity. 
(3)  He  shews  that  even  before  they  were  subverted,  they  were 
not  firm.  For  otherwise,  they  would  not  have  been  over- 
thrown  at  the   first  attack,   as  Adam f  was  firm  before  the 

c  Old  Lat.  here  has,   '  so  then  the  See  however  on  Rom.  v.  5.   Horn.  ix. 

just  have  suffered  tribulations  and  griefs  Tr.  p.  140. 

in  vain.     But  that  is  so  far  from  being  d   al. '  Thus  much  of  those  who  are 

the  truth,  that  contiariwise  even  in  this  subverted,  but  of  those  who  are  not  so, 

life  the   good   are  fed   with   their  own  what  says  he  ?' 

hopes,  and  have  a  foretaste  of  eternal  e  E.  V.  of  Christ. 

felicity,    persevering    always    with    a  f  So   Sav.  but   B.  and  one  Lat.  '  as 

serene    and    tranquil    spirit,  and    the  neither   Adam.'      Another     Lat.    has 

wicked,  persecuted  by  the   scourge  of  '  neither  was  Adam  before  the  attack;' 

their  own   conscience,  begin  to  suffer  as  he  says  on  Rom.  7,  9.  Horn.  xii.  Tr. 

even  here  what  they  are  to  suffer  for  p.    194.   '   neither  was   the    Tree   the 

ever.'   But  this  seems  an  interpolation,  cause.' 


Christian  perseverance.     Prevalence  of  injustice.     211 

commandment.     For  those  who  are  fixed  not  only  are  not  Hom. 
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  knoweth 
them  that  are  His.  What  is  this?  He  has  taken  it  from 
Deuteronomy g;  that  is,  Firm  souls  stand  fixed  and  immove- 
able. 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  nameth  the  name  of  the  Lord 
depart  from  iniquity. 

These  are  the  distinguishing  marks  of  the  foundation.  Ash 
a  foundation  is  shewn  to  be  firm,  and  as  letters  are  inscribed 
upon  a  stone  that  the  letters  may  be  significant.  But 
these  letters  are  shewn  by  works,  Having,  he  says,  this  seal 
fixed  thereon,  Let  every  one  that  nameth  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. 

Let  us  not  therefore  put  off  from  us  the  royal  seal  and  token,  Moral 
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  insinua- 
tion, 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 


%  Num.  16,  5?  when  one  writes  on  a  stone,  one  writes 

h  Downes  prefers  the  reading  of  Ms.  that   the  characters  may  signify  some- 

Aug.     '  Such  an  one,  as  a  foundation,  what,  so  he  that  hath  these  characters 

is  firmly  fixed,  having  this  seal  stamped  in  himse'f  is  made  manifest  by   works. 

on  him.    Well  said  he,  seal.     For  as  And  leV  &c.  which  seems  better. 

p2 


212         Misery  of  an  unrighteous  man's  conscience. 
2  Tim.  righteousness,  which  is  a  most  sweet  thing,  becomes  bitter? 

2  18  19 

- — : — :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 

1  ^"AJ'K'the  soul1  is  disordered'.  Just  as  a  balance,  if  its  beam  be 
unsteady  k,  moves  round,  and  does  not  shew  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  practise  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,  condemn- 
ation, 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  mind1  is  not  destroyed,  but  remains 
unbribed.  And  no  one  pursues  injustice  thinking  it  to  be 
good,  but  he  invents  excuses,  and  has  recourse  to  eveiy  arti- 
fice of  woi'ds  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"1 
has  nothing  of  this  sort,  there   are  no  flatterers  there,  no 

'  B.  reads  N««7,  which  Hales  had  con-  And  oft  'tis  seen,  the  wicked  prize  itself 

jectured.     Sav.  ha^s  No'e/,  '  consider  the  Buys  out    the  law :    but   'tis    not    so 
judging  faculty.'  above — 

k  iru£&<ra\svoix.i\>vi\i.  He  seems  to  mean  There  is  no  shuffling — there  the  action 
'  liable  to  slip  toward  one  side.'  lies 

1  rou  vsu,  which  he  seems  to  distin-  In  its  true  nature — and  we  ourselves 
guish  here  from  the  soul.    See  Rom.  7,  compell'd 

23.  1  Cor.  2,  14.  E'en  in    the    teeth   and    forehead   of 

m  In  the  corrupted  currents  of  this  offence 

world  To  give  in  evidence. 

Offence's   gilded    hand    may    shove  Hamlet,  act  iii.  sc.  3 . 

by  justice, 


Natural  fear  of  punishment  here  or  hereafter.       213 

wealth  to  corrupt  the  judge.     For  the  faculty  of  judging  is   Hom. 
naturally  implanted  in  us  by  God,  and  what  comes  from  God 


cannot  be  so  corrupted.  But  uneasy  slumbers,  thick-coming  (4) 
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  ex- 
ceedingly, 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  fu- 
turity ;  yet  he  fears  and  trembles  at  what  may  befal  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  him1?  And  what,  if  sickness  should  n,rvXiai 
befal  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    any   thing.      For   as  long    as  we  are 


214     Conscience  freed  by  sickness.     Spiritual  medicine. 

2  Tim.  here,  the  soul  enjoying  itself,  does  not  tolerate  painful 
!l!^i£: 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,  whilst  they  are 
in  prison,  live  without  fear,  but  when  they  are  brought  to  the 
Vajairi-  veYy  curtain  of  the  court1  ,  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  any  thing  so  favourable  to  philosophy  as  affliction.  Consider 
Ecclus.  what  the  covetous  man  will  then  be.  For,  an  hour  of  afflic- 
'  '  Hon,  it  is  said,  maketh a  man  forget  much  pleasure.  What 
will  then  be  his  state,  when  he  considers  those  whom  he  has 
robbed,  and  injured,  and  defrauded,  when  he  sees  others  reap- 
ing 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 
Luke  8,  him  Thei-e.     These  things  we  declare.     He  that  hath  ears  to 
8-  hear,  let  him  hear.     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  whilst  you  remain  in  this  sickness,  it  would  shew  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 


Seemingly  sudden  effects  after  long  labour.  215 

when  we  have  come  to  the  very  gates  of  Hell,  the  vestibule  Hom. 

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  hear- 
ing; for  though  they  seemed  insensible  at  the  ten  discourses, 
yet  they  gained  something,  and  afterwards  shewed  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,  &c. 


HOMILY    VL 


2  Tim.  ii.  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 
honour,  and  some  to  dishonour.  If  a  man  therefore  purge 
himself  from  these,  he  shall  be  a  vessel  unto  honour, 
sanctified,  and  meet  for  the  masters  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.  Shewing  by  this,  that  as 
in  a  great  house  it  is  likely  there  should  be  a  g^eat  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 
Eph.  5,  gold  or  silver,  where  is  the  body  of  Christ,  where  is  that  pure 
virgin,  without  spot,  or  wrinkle,  or  any  such  thing.  And 
this  is  what  he  means  to  say:  Let  it  not  disturb  thee  that 
there  are  corrupt  and  wicked  men.  For  in  a  great  house 
there  are  such  vessels.     But  what  then?  they  do  not  receive 


'27 


Twofold  meaning  of  '  earthen  vessels.'  217 

the  same   honour.     But   some   are  to  honour  and   some  to  HoM- 

dishonour.     '  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  honourable  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. 

Jf  therefore  a  man  purge  himself  from  these,  he  shall  be 
a  vessel  unto  honour,  sanctified.  Seest  thou  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  honour  the  earthen  vessel,  speaking 
of  it  as  the  recipient  of  the  treasure?'  There  he  shews  the 
nature  itself,  and  not  the  form  of  the  material.  For  he  means 
to  say  that  our  body  is  an  earthen  vessel.  For  as  earthen- 
ware 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  a's  such  a  vessel  is  often  by  falling 
broken  and  dashed  to  pieces,  so  our  body  falls  and  is  dis- 
solved by  death.  For  how  do  our  bones  differ  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 


218         Earthly  passions  unfit  men  for  God's  service. 

2  Tim.  he  is  discoursing  of  its  nature,  here  of  our  choice.    If  a  man, 
j-7- '- — 'he  says,  purge  himself  from   these,  not  merely  cleanse,  but 
idtf       cleanse  outx,  that  is,  cleanse  himself  perfectly,  he  shall  be  a 
vessel  unto  honour,  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  pre- 
pared for  every  thing,  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  pleasure, 
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  thyself.  But  with  others  be  not  easy, 
but  only  as  far  as  lies  in  you,  be  peaceable. 

Ver.  23.  But  foolish  and  unlearned  questions  avoid,  know- 
ing that  they  do  gender  strifes. 
(2)  Do  you  see  how  he  every  where  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  thou  mayest  be  able  to  refute  them;  as 
1  Tim.  when  he  says,  Give  attendance  to  reading,  for  by  so  doing 

3  B.  <  They  are  not,  however,  prepared,  &c.' 


Duty  of  Peace  fulness.    Patience  in  teaching.        219 

thou  shall  both  save  thyself  and  them  that  hear  thee.     But  Hom. 
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  Scrip- 
tures, 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 ;  and  Titus  2, 
again,  Let  no  man  despise  thy  youth:    and  again,  Rebuke j°Tim 
them  sharply?    Because  this  is   consistent  with  meekness. 4,  12. 
For  a  strong  rebuke,  if  it  be  given  with  gentleness,  is  most]^  s   ' 
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  Jirst  and  Titus  3, 
second  admonition  reject.  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  any  thing,  much  more  should  not  we. 
For  see  what  is  the  result.  From  constant  teaching,  it  often 
happens  that  the  plough  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  unskilful  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  labours,  abandon  his  vine.  And  having 
said,  Patient,  he  is  not  satisfied,  but  goes  on  to  say, 


2*20     Harshness  and  impatience  make  teaching  useless. 
2  Tim.       Ver.  25.  In  meekness  instructing  those  that  oppose  theni- 

2,25.26.       ,  J  r 

—selves. 

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  know- 
ledge 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  over-bearing. 
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  peradventure  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  shew  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  convers- 
ing with  them  till  we  have  come  to  the  demonstration  \ 

Who  are  taken  captive  by  him  at  his  will. 

It  is  truly  said,  IV ho  are  taken  captive%  for  meanwhile 
they  float  in  error.  Observe  here  how  he  teaches  to  be  hum- 
ble-minded. He  has  not  said,  if  peradventure  you  should  be 
able,  but,  if  peradventure  God  should  grant  them  a  recovery; 
if  any  thing  be  done,  therefore,  all  is  of  the  Lord.  Thou 
plantest,  thou  waterest,  but  He  sovveth  and  maketh  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 d.     This  no  one 

b  That  is,  we  ought  not  to  be  pro-         c  \^uy^/t.Uti,  '  taken  alive,'  applied 
voked  by  their  slowness  of  apprehension     to  fish  enclosed  in  a  net. 
to  break  off.  d  Gr.   To  His  will.     As  abroZ  and 


State  of  disobedience  Satan's  snare.  221 

will  say  relates  to  doctrine,  but  to  life.     For  His  will  is  that  Hom. 
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  peradventure,  he  says,  they  may  recover,  that  are  taken 
captive,  unto  His  will.  Now  If  peradventure,  implies  much 
long  suffering.  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     (3) 
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  saith  unto  me,  Lord,  Lord,  Matt. 7 , 
shall  enter  into  the  kingdom  of  heaven;   and  again,  /  know    '    ' 
you  not;  depart  from  me,  ye  thai  work  iniquity.     You  see 
there  is  no  advantage  from  our  faith,  when  our  Lord  knows 
us  not:  and  to  the  virgins  he  says  the  same,  /  know  you  not.  Matt. 
What  then  is  the  benefit  of  virginity,  or  of  many  labours,25'12' 
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 
together8.  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 f.     And  those   who  were  pronounced  accursed  in 
the  words,  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
were  not  accused  of  any  such  crimes,  but  because  they  had 
not  fed  Christ. 


ikiUov  must  refer  to  two  different  per-  Hom.   lxxviii.   al.   lxxix.  See  also  on 

sons,  the  meaning  probably  is,  that  they  Phil.  i.  30.  Hom.   iv.  15.    Tr.  pp.  49, 

who  are  taken  captive  by  the  devil  may  50.  and  notes  t,  u,  a.  and  on  Rom.  xi. 

be  recovered  to  the  will  of  God.     And  so  6.  Tr.  p.  334.    and  on  Rom.  xiv.  13. 

he  takes  it.  Tr.  p.  425.  note  g.      St.  Jerome  and 

e  Sav.  aXXnXu*  t%trai.  Ben.  H(%t<rcu}  St.  Aug.  take  the  oil  more  generally  of 

which  would  be  hardly  Greek  even  with  good  works,  with  allusion  to  Matt.  v. 

a  preposition.  16. 

f  So   he    takes    it    on    Matt.    xxv. 


222  All  else  is  vain  without  mercy. 

2  Tim.      Seest  thou  that  a  failure  in  almsgiving  is  enough  to  cast  a 
—- '■ — 'man  into  hell  fire?  For  where  will  he  avail  who  does  not  give 

Moral.  n 

alms  ?  Dost  thou  fast  every  day  ?  So  also  did  those  virgins, 
but  it  availed  them  nothing.  Dost  thou  pray?  What  of  that  ? 
prayer  without  almsgiving  is  unfruitful,  without  that  all  things 
are  unclean   and  unprofitable.     The  better  part  of  virtue  is 

]  John  destroyed.  He  that  loveth  not  his  brother,  it  is  said,  know- 
eth  not  God.  And  how  dost  thou  love  him,  when  thou  dost 
not  even  impart  to  him  of  these  poor  worthless  things  ?  Tell 
me,  therefore,  dost  thou  observe  chastity  ?  On  what  account  ? 
From  fear  of  punishment?  By  no  means.  It  is  of  a  natural 
endowment  that  thou  observest  it,  since  if  thou  wast  chaste 
from  fear  of  punishment,  and  didst  violence  to  nature  in  sub- 
mitting to  so  severe  a  rule,  much  more  oughtest  thou  to  do 
alms.  For  to  govern  the  desire  of  wealth,  and  of  bodily  plea- 
sures, is  not  the  same  thing.  The  latter  is  much  more  diffi- 
cult 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  shewing  mercy  and  pity.  When  there- 
fore we  have  not  this  quality,  we  are  devoid  of  all  good.  He 
has  not  said,  '  ye  shall  be  like  unto  your  Father,  if  ye  fast,' 
nor  '  if  ye  be  virgins,'  nor  '  if  ye  pray,'  hath  He  said,  '  ye 
shall  be  like  unto  your  father,'  for  none  of  these  things 
can    be    applied    to    God,    nor    are    they    His    acts.       But 

Luke  6,  what?  Be  ye  merciful,  as  your  Father  in  Heaven  is  merciful. 
This  is  the  work  of  God.     If  therefore  thou  hast  not  this, 

HoseaG,  what  hast  thou?  He  says :  /  will  have  mercy,  and  not  sacri- 
fice. 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 


Alms  of  no  avail  if  from  wrongful  gains.  223 

the   oil h ;  so  it  is  not  the  root  of  covetousness,  of  iniquity,  Hom. 

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 
thou  committest  robbery  for  this,  that  thou  mayest  give  alms, 
nothing  is  more  wicked  than  thy  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,  dost  thou  offer  the 
dirt  and  filth  of  robbery,  and  think  thou  doest  nothing  wrong? 
Thou  sufferest  not  thy  hands  to  be  full  of  dirt  and  filth,  but 
having  first  cleansed  these,  thou  offerest.  Yet  that  filth  is 
no  charge  against  thee,  while  the  other  deserves  reproach  and 
blame.  Let  it  not  therefore  be  our  consideration,  how  we  (4) 
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,  Heis.i,i6. 
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  k.  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  worth- 
less, 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  sepulchre1.1*^*. 
For  their  body 2  is  but  a  sepulchre,  since  the  soul  is  dead  2  aZpa. 
within  it.  This  cleanness  therefore  may  be  theirs1,  but  not 
that  which  is  inward. 

h  He  plays,    as   elsewhere,    on   the  to  the  printed  text,  seems  best  in  these 

word-:  'ixmv  and  'iXuio*.  words.     Sav.  has,  '  That  is,  be  clean  : 

1  See  on  Stat.  Tr.  pp.  145,  341.  this  it  is  that  cleanses,'  &c. 
k  B.  though  usually  here  far  inferior        1  B.  reads  fuvtlwu,  for  ptnimi. 


2*24  What  are  clean  hands.     Force  of  habit. 

2  Tim.  To  wash  the  body,  is  no  great  matter.  That  is  a  Jewish 
— — : — '  purification,  senseless  m  and  unprofitable,  where  purity  within 
is  wanting.  Suppose  one  to  labour  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  appear- 
ance ;  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  com- 
mitting 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. 
Matt. 5,  For  He  says,  Blessed  are  the  pure — does  He  say  in  body? 
No — in  heart :  for  they  shall  see  God.  And  what  says  the 
Ps.  51,  Prophet:  Create  in  me  a  clean  heart,  O  God.  And  again, 
Je'r.  4     Wash  my  heart  from  wickedness. 

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  nigh  in  prayer,  till  it  has 
fulfilled  these  ceremonies.  For  instance,  we  have  brought  our- 
selves 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 

m  Say.  <  useless.'  23.  and  S.  Clem.  Al.  Psedag.  iii.  9.  who 

n  This  was  thought  too  luxurious  for     recommends   providing   for  cleanliness 
persons  of  devout  life.     See  Euseb   *'      by  other  means. 


Almsgiving  mercifully  ordained.  225 

the  power  of  habit  both  in  good  things  and  in  evil,  and  when   Hom 


this  carries  us  on,  there  will  be  little  trouble.  Many  are  in 
the  habit  of  crossing1  themselves  continually,  and  they  need'^w'* 
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  labours  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  ever- 
lasting. It  is  that  I  sell  thee,  not  the  other :  I  do  not  mock 
thee.  Didst  thou  gain  the  present  life,  thou  hadst  gained 
nothing.  1  know  the  worth  of  that  which  I  offer  thee.  The 
bargainers  and  traffickers  in  worldy  goods  do  not  act  thus. 
They,  when  they  can0  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 p,  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 

0  B.  ej$  for  \\h  P  B.  counterfeit. 


226  Alms  avail  vol  unless  they  are  of  our  own. 

i  Tim.  God  offers  us  for  sale,  but  He  would  sell  us  the  latter  rather 
1 — - — 'than  the  former.  Why  do  we  complain,  like  silly  children, 
that  we  receive  the  more  precious q  ?  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 
practise  an  imposture.  But,  you  say,  henceforth  the  goods 
are  mine.  They  are  not  thine  after  rapine.  They  are  still 
thy  neighbour's,  though  thou  wert  a  thousand  times  the 
master  of  them.  For  if  thou  shouldest  receive  a  deposit,  it 
would  not  be  thine  own  even  for  the  short  season  that  the 
depositor  was  travelling,  though  it  might  be  laid  up  with 
thee.  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  thou  mayest  withhold  it.  But 
Virtue  isr  really  our  own;  as  for  money,  even  our  own  is  not 
strictly  ours,  much  less  that  of  others.  To-day  it  is  ours,  to- 
morrow 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  loving- 
kindness,  &c. 

i  B.  reads  tyu  for  ert.     '  We  take        r  B.  '  those  other  things  are.' 
the  value  by  sight.' 


HOMILY     VII. 


2  Tim.  iii.  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  divers  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  speaketh  l  Tim- 
expressly,  that  in   the  latter  times  some  shall  depart  from   ' 
the  faith;  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. 
Q2 


228  We  hurt  ourselves  by  neglecting  others. 

2  Tim.  In  the  last  days  perilous  times  shall  come,  he  says,  that 
'  "  ■  is,  exceeding  bad  times.  How  shall  times  be  perilous1?  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  over- 
looks the  concerns  of  his  neighbour,  and  is  careless  of  them, 
how  should  he  regard  his  own  ?  For  as  he  that  looks  to  his 
neighbour's  affairs  will  in  them  order  his  own  to  advantage, 
so  he  that  looks  down  upon  his  neighbour's  concerns  will 
neglect  his  own.  For  if  we  are  members  one  of  another, 
the  welfare  of  our  neighbour  is  not  his  concern  only,  but  that 
of  the  whole  body,  and  the  injury  of  our  neighbour  is  not 
confined  to  him,  but  distracts  with  pains  all  else  as  wellb.  If 
we  are  a  building,  whatever  part  is  weakened,  it  affects  the 
whole,  whilst  that  which  is  solid  gives  strength  and  sup- 
port to  the  rest.  So  also  in  the  Church,  if  thou  hast  slighted 
thy  neighbour,  thou  hast  injured  thyself.  How?  In  that  one 
of  thy  own  members  hath  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  neighbour  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  nig- 
gardly 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 

■  B.  adds.  '  that  is,  &c'  '  all  the  rest  of  the  body.' 

b  aVavra  Xti-rii,  qu.  ?  «V«»  to  }>oiirhv, 


Desjnsers  of  their  brethren  despise  God.  229 

servants,  is  more  meek  to  his  Master.     He  that  despises  his  Hom. 
fellow-servants,  will  end  with  despising  God  Himself.     Let 


Moral. 

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  shew  all  regard  to  one  another.  And  this  may  be  other- 
wise 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  Gen.  4, 
keeper  ?  Again,  Esau  despised  his  brother,  and  he  too  de- 
spised God.  Wherefore  God  said,  Jacob  have  I  loved,  but^oia-9J 
Esau  have  I  hated.  Hence  Paul  says,  Lest  there  be  any  m*\.  i, 
fornicator  or  profane  person  as  Esau.  The  brethren  of ^^  12 
Joseph  despised  him,  and  they  also  despised  God.  The  16. 
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  honour  one  another,  that  we  may  learn  also  to  honour 
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  ?  Every  thing  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  grati- 
tude ?  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     (2) 
constant    desire   of  drinking,  is   never   filled,  but  suffers   a 
continual  thirst ;  so  he  who  is  mad  after  wealth  never  knows 


230  Wild  fancies  of  insatiable  covetonsness. 

2  Tim.  the  fulfilment  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  every  thing  but  gold  !  O  that  there  might  be  a  sub- 
mersion, or  an  irruption  of  the  sea !'  Such  are  his  imagin- 
ations. 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,  wouldest  thou  not  be  destroyed 
by  thy  gold  c,  and  perish  with  hunger  ?  If  the  world  were 
swallowed  up  by  an  earthquake,  thou  also  wouldest  perish  by 
thy  fatal  desire.  For  if  there  were  no  other  men  than  thyself, 
the  necessaries  of  life  would  fail  thee.  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  thee. 
(For  such  men  fancy  to  themselves  absurdities,  and  impos- 
sibilities.) But  if  their  gold  and  silvei-,  their  vests  of  silk  and 
cloth  of  gold,  came  into  thy  hands,  what  would  it  profit  thee  ? 
Death  would  only  the  more  certainly  overtake  thee,  when 
there  were  none  to  prepare  bread  or  till  the  earth  for  thee; 
wild  beasts  would  prowl  around,  and  the  devil  agitate  thy 
soul  with  fear.  Many  devils  indeed  now  possess  it,  but  then 
they  would  lead  thee  to  desperation,  and  plunge  thee  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  any  thing.'  So  insatiable  is  this  desire !  For  what 
can  be  more  ridiculous  than  this  ?    Seest  thou  the  impossi- 

e   Al.  be  parted  from  thy  gold. 


God  seldom  loved  as  riches  are.  23 1 

bility  of  the  thing  ?    He  wishes  to  have  many  to  minister  to  Hom. 
him,  yet  he  grudges  them  their  share  of  food,  because  it    VI1* 
diminishes   his    substance !     What   then  ?     Wouldest    thou 
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  /w^.'a, 
hungry.     And  is  not  the  same  disorder  in  the  soul  more  g^"1    d 
lamentable  ?    For  avarice  is  the  morbid  hunger  of  the  soul,  ti/*»s. 
which  is  always  filling,  never  satisfied,  but  still  craving.     If 
it  were  necessary  to  drink  hellebore,  or  submit  to  any  thing  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,  whilst  we 
shew  not  any  proportion  of  such  earnestness  in  love  to  God, 
and  honour  Him  not  as  bullion  is  honoured  ?    For  money 
men  will  undergo  watchings,  and  journey ings,  and  continual 
perils,  and  hatred,  and  hostility,  and,  in  short,  every  thing. 
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,  with- 
drawing ourselves  from  the  hatred  of  the  powerful,  and  the 
danger  it  involves.     And  though  God  has  given  us  power 
that  we  might  succour  him,  yet  we  suffer  him  to  perish,  from 
our  unwillingness  to   incur  men's   hatred   and  displeasure. 
And  this  many  even  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  honour,  but  when  we  are  hated  for  Plis  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  every 
thing.     We  love  not  God  as  much,  no,  not  by  many  times 
over  so  much,  as  they  love  gold.     Their  inordinate  rage  for 


232    Love  to  man  brings  love  to  God,  and  casts  out  sin. 

2  Tim.  gold  is  a  heavy  accusation  against  them.  It  is  our  condemn- 
'  ation  that  we  are  not  so  beside  ourselves  for  God ;  that  we 
do  not  bestow  upon  the  Lord  of  all  as  much  love  as  they  be- 
stow upon  mere  earth,  for  gold  from  the  mine  is  no  better. 
(3)  Let  us  then  behold  their  madness,  and  be  ashamed  of  our- 
selves. 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  labour. 
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  neigh- 
bour and  to  God ;  cold  in  our  love  to  God,  because  cold  in 
our  love  to  our  neighbour.  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  found- 
Matt,  ation  of  all  that  is  good  is  no  other  than  love.  On  this,  it  is 
22,  40.  saj(|}  hang  all  the  law  and  the  prophets.  For  as  fire  set  to  a 
forest  is  wont  to  clear  away  every  thing,  so  the  fire  of  love, 
wherever  it  is  received,  consumes  and  makes  way  through 
every  thing  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 d:  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  pro- 
perty, and  often  not  our  persons ;  for  dangers  too  are  encoun- 
tered 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  con- 
Rom.13  tenti°n  appears.  Every  thing  breathes  peace.  For,  Love,  it  is 
io.  said,  is  the  fulfilling  of  the  law.  There  is  nothing  offensive 
with  it.     How  so  ?     Because  where  love  exists,  all  the  sins 

A  Gr.  '  love  of  money,'  an  evident  mistake  as  Downes  has  noted. 


Love  fulfils  the  law.     David  and  Jonathan.         233 

of  covetousness,  rapine,  envy,    slander,  arrogance,  perjury,  Hom. 
and  falsehood  are  clone  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.  Ye  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,  Thy  love  to  me  was  wonderful,  passing  the  love  of '2  Sam. 
women.  Thou  wast  wounded  unto  death.  What  then?  did  '  ' 
he  envy  David  ?  Not  at  all,  though  he  had  great  reason. 
How  ?  Because,  by  the  events  he  perceived  that  the  king- 
dom 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  favoured  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  friend- 
ship. 

Such  then  was  Jonathan.  Let  us  now  consider  David.  He 
had  no  opportunity  of  returning  the  recompense,  for  his  be- 
nefactor 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, hast  thou  been  to  me,  Jonathan;  Mow  2  Sam. 
wast  wounded  unto  death.     Is  this  all?     This  indeed  was1'25'6'* 


2H4        Love  for  the  Departed.     Christian  Widowhood. 

2  Tim.  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. 
(4)  Let  women  listen  to  this  (for  it  is  on  their  account  espe- 
cially that  I  refer  to  the  departed)  who  enter  into  a  second 
marriage,  and  defile  the  bed  of  their  deceased  husband, 
though  they  have  loved  himf.  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, 
7  281"'  lfs^ie  marrlt  she  hath  not  sinned.  Yet  let  us  attend  to 
and  40.  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  en- 
dure 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  ye  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 
iTim.5,  and  prayers,  to  renounce  luxury  and  pleasure.  For  she  that 
liveth  in  pleasure  is  dead  whilst  she  livelh.  If  remaining  a 
widow,  thou  wouldest  have  the  same  pomp,  the  same  show, 
the  same  attire,  as  thou  hadst  while  thy  husband  was  living, 
it  were  better  for  thee  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  thou 
involvest  thyself.  On  this  account  some  have  turned  aside 
after  Satan,  because  they  have  not  been  able  to  live  properly 
as  widows. 

Wouldest  thou  know  what  a  widow  is,  and  what  a  widow's 
ITim.5,  dignity,  hear  Paul's  account  of  it.  Lf  she  have  brought  up 
10 •        children,  if  she  have  lodged  strangers,  if  she  have  washed  the 

{  Saw  mar.  '  having  ceased  to  love  him.' 


How  to  bear  Widowhood.     Alms  a  good  inheritance.    235 

Saints' feet,  if  she  have  relieved  the  afflicted,  if  she  have  di-  Hom. 
ligently  followed  every  good  work.  But  when  after  the  death  vu' . 
of  thy  husband,  thou  art  arrayed  in  the  same  pomp  of  wealth, 
no  wonder  if  thou  canst  not  support  widowhood.  Transfer 
this  wealth,  therefore,  to  heaven,  and  thou  wilt  find  the  bur- 
den of  widowhood  tolerable.  But,  thou  sayest,  what  if  I  have 
children  to  succeed  to  their  father's  inheritance?  Instruct 
them  also  to  despise  riches.  Transfer  thy  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  multi- 
tude 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  pretence,  as  appears  from  many  causes.  For 
if  thou  dost  not  deserve  wealth,  nor  seek  to  increase  thy  pre- 
sent possessions,  thy  burden  will  be  light.  To  get  riches  is 
much  more  laborious  than  to  take  care  of  them.  If  therefore 
thou  cuttest  off  this  one  thing,  accumulating,  and  suppliest 
the  needy  out  of  thy  substance,  God  will  hold  over  thee  His 
protecting  hand.  And  if  thou  sayest  this  from  a  real  desire 
to  preserve  the  inheritance  of  thy  fatherless  children,  and  art 
not,  under  this  pretence,  possessed  with  covetousness ;  He 
who  searches  the  heart  knows  how  to  secure  their  riches, 
even  He  who  commanded  thee  to  bring  up  children. 

For  it  is  not  possible,  indeed  it  is  not,  that  a  house  esta- 
blished 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.      Hast  not  thou  Job  l, 
made  an  hedge  about  kirn  and  about  his  house,  and  about  all 10# 
that  he  hath  on  every  side?     Wherefore?  Hear  Job  himself 
saying,  /  was  eyes  to  the  blind,  and  feet  was  I  to  the  lame.  Job  29, 
/  was  a  father  to  the  orphans.     As  he  who  does  not  turn lo" 
aside  from  the  calamities  of  others,  will  not  suffer  even  in  his 
own   misfortunes,  because  he  has  learnt  to  sympathize ;  so 
he  who  will  not  bear  the  griefs  of  sympathy,  will  learn   all 
sorrow  in  his  own  person8.     And,  as  in   the  case  of  a  bodily 
disease,  if,  when  the  foot  is  mortified,  the  hand  does  not 

S  Tbe  tender  for  another's  pa'n, 

TV  unfeeling  for  his  own.     Gray. 


236  Job  afflicted,  yet  his  alms  rewarded. 

2  Tim.  sympathize  by  cleansing  the  wound,  washing  away  the  dis- 

— ■ charge,  and  applying  a  plaister,  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.  Thou  hast 
hedged  him  in,  saith  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  righteous- 
ness 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  Re- 
surrection. 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. 


HOMILY      VIII. 


2  Tim.  iii.  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,  un- 
thankful, 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  offence  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,  Ye  shall  Gen.  3, 
be  as  gods.  For  as  he  could  shew  nothing  in  actions,  he5' 
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  is  it  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. 


238  Form  used  in  good  and  bad  sense. 

2  Tim.  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  un- 
thankful 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,  whilst  they 
commit  many  sins  and  offences,  find  consolation  in  defaming 
the  characters  of  others. 

Incontinent,  with  respect  both  to  their  tongue  and  their 
appetite,  and  every  thing  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 
Rom.  2,wiSG}  Having  the  form  of  knowledge  and  of  the  truth  in 
the  law,  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, 
l  Cor.    Thus  he  says  himself  in  his  Epistle  to  the  Corinthians,  A 
man  ought  not  to  cover  his  head,  forasmuch  as  he  is  the 
Ps.39,9. image   and  glory   of  God.      But   the    Prophet   says,    Man 
Gr-        walketh  in  an  image.     And  the  Scripture  sometimes  takes  a 
Gen.49,lion  to  represent  royalty,  as,  He  couched  as  a  lion,  and  as  a 
lion's  whelp,  who  shall  raise  him  up?     And  sometimes  to 
Ps.  22,  signify  rapacity,  as,  a  ravening  and  a  roaring  lion.     And 
3'        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  admir- 
ation of  a  beautiful  woman,  we  say,  she  is  like  a  picture;  and 


Dead  faith.     Deceit  works  on  women.  239 

when  we  admire  a  painting,  we  say  that  it  speaks,  that  it  Hom. 
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, 
shew,  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 
divers  lusts. 

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  (2) 
deceiver,  the  weapons  which  the  devil  used  against  Adam  ? 
Entering  into  houses,  he  says.  Observe  how  he  shews  their 
impudence  by  this  expression a,  their  dishonourable  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  laden1.  For1  Lit. 
this  expression  marks  the  multitude  of  their  sins,  and  their  heaPed' 

*  Gr.  '  by  saying  entering,'  the  word  implies  entering  covertly. 


240  Error  never  stops,  yet  never  advances. 

2  Tim.  state  of  disorder  and  confusion ;  led  away  with  divers  lusts. 


■  '  He  does  not  accuse  nature,  for  it  is  not  women  simply,  but 
such  women  as  these,  that  he  blames.  And  why  divers  lusts? 
by  that  are  implied  their  various  faults,  their  luxury,  their  dis- 
orderly conduct,  their  wantonness.  Divers  lusts,  he  says, 
that  is,  of  glory,  of  wealth,  of  pleasure,  of  self-will,  of  honour: 
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 b?  The  magicians  in  the  time  of  Moses. 
But  how  is  it  their  names  are  no  where  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 
2  Tim.  elsewhere,  They  will  increase  unto  more  ungodliness.  He 
there  means,  that  beginning  to  innovate  and  to  deceive,  they 
will  not  pause  in  their  error,  but  will  always  invent  new  de- 
ceits 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  teas.  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  thou 
art  a  witness,  for  in  our  doctrines  there  is  no  deceit,  for  who 
would  choose  to  die  for  a  deceit? 
followed      Ver.  10.  But  thou  hast  fully  known1  my  doctrine.    Where- 

L1P'  *>  B.  has  this  punctuation. 


Topics  of  encouragement  under  trial.  241 

fore  be  strong;  for  thou  wert  not  merely  present,  but  didst  Hom. 


follow  closely.  Here  he  seems  to  imply  that  the  period  had 
been  long, in  that  he  says,  Thou  hast  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,  long- 
suffering.  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  shew  much  long- 
suffering  ;  patience,  that  under  persecution. 
Ver.  11.  Persecutions,  afflictions. 

There  ai'e  two  things  that  disquiet  a  teacher,  the  number 
of  heretics,  and  men's  wanting  fortitude  to  endure  sufferings. 
And  yet  he  has 1  said  much  about  these,  that  such  always  l  al- 1 
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  ?  Be- 
cause 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     (3) 
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 

R 


242         This  life  a  time  of  trial,  and  false  seemings. 

2  Tim.  he  escape  it  who  is  treacling  in  the  strait  and  narrow  way, 
'    '    'and  who  has  heard,  that  in  the  world  ye  shall  have  tribula- 

Johnl6,  '  J 

33.  ^     Hon  ?     If  Job  in  his  time  said,  The  life  of  man  upon  earth 
i.°Gr.'    ™  a  state  of  trial ;  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  thee,  if  they  are 
in  prosperity,  and  thou  in  trials.  Such  is  the  nature  of  the 
case.  From  my  own  instance  thou  mayest  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 
labour.  No  one  who  has  just  stripped  and  anointed  himself 
thinks  of  ease.  If  thou  thinkest  of  ease,  why  didst  thou 
strip,  or  prepare  to  fight?  '  But  do  I  not  maintain  the  fight?' 
you  say.  What,  when  thou  dost  not  conquer  thy  desires, 
nor  resist  the  evil  bias  of  nature  ? 

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

What  is  this?     As  the  prophet  David  exhorted,  saying, 

Ps.37,i.  Be  not  thou  envious  against  the  workers  of  iniquity  ?    so 

Paul  exhorts,  Continue  thou  in  the  things  which  thou  hast 

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  thou  seest  things  happening  contrary  to 

thy  belief,  be  not  troubled.     The  same  happened  to  Abraham, 

Gen.2i,  yet  he  was  not  affected  at  it.     He  had  heard,  In  Isaac  shall 

12,        thy  seed  be   called;    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. 


Suffering  needful  to  the  Righteous.  243 

For  the  wicked  will  possibly  be  punished,  but  the  good  can   Hom. 

not  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,  /  ceased  Acts  20, 
not  to  warn  every  one  night  and  day  with  tears.  And  again: 
That  which  cometh  upon  me  daily.  He  did  not  rejoice  to-i  Cor. 
day,  and  grieve  to-morrow,  but  he  ceased  not  daily  to  grieve. n'  28° 
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  thou  mayest  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  :  Thinkest  thou  that  I  have  warned  thee  other-  Job  40, 
wise,  than  that  thou  mightest  appear  just c  ?  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  thou  hast  known  the  sacred 
writings.  The  holy  Scriptures  he  calls  sacred  writings.  In 
these  thou  wast  nurtured,  so  that  through  them  thy  faith  ought 
to  be  firm  and  unshaken.  For  the  root  was  laid  deep,  and 
nourished  by  length  of  time d,  nor  will  any  thing  subvert  it. 

And  speaking  of  the  holy  Scriptures,  he  has  added, 
Which  are  able  to  make  thee  wise,  that  is,  they  will  not 

e    This   corresponds    to  Job  xl.   8.  c.  xlii.  8. 

in  our  version,  which  stands  thus :  Wilt  <*  B.  has  s»  for  »J,   which  must  be 

thou  condemn  Me,  that  thou  mayest  be  right. 
■righteous?      Still    he    was    approved. 

K2 


(4) 


244  God's  doings  too  deep  for  curious  searchers. 

2  Tim.  suffer  thee  to  have  any  foolish  feeling,  such  as  most  men 
have.  For  he  who  knows  the  Scriptures  as  he  ought,  is  not 
offended  at  any  thing  that  happens;  he  endures  all  things 
manfully,  referring  them  partly  to  faith,  and  to  the  incom- 
prehensible 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  every  thing,  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 e,  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  every  thing, 
he  it  is  that  is  most  ignorant  what  God  is.  And  of  rivers 
indeed,  the  greater  part  is  safe,  and  the  depths  and  whirl- 
pools 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  art  thou  bent  on  drowning  thyself  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  worketh 
all   things f.     Thou  then    knowing    this    canst  reckon  what 

e  Instead  of,  '  It  is  good,'  &c.  one  as    even   to   cause  the   destruction   of 

MS.   has,    '  So  also    of  the   questions  those  who  are  too  curiously  eager  to 

concerning  God,  some  are  such   as  to  get  knowledge.' 

present  a  solution  at  once  to  the  en-  f  i.  e.  Even  what  He  permits  is,  to 

quirer,  but  others  so  secret  and  hidden,  us,  His  appointment. 


Principles  for  solving  difficulties  in  them.  245 

things  are  good,  what  are  evil,  and  what  are  indifferent.  Hom. 
Thus  virtue  is  good,  vice  is  evil ;  but  riches  and  poverty,  VIII' 
life  and  death,  are  things  indifferent.  If  thou  knowest  this, 
thou  wilt  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  every  thing  can  be  divided  and  multi- 
plied in  the  scale  of  six  thousand,  and  this  is  known  to  all 
who  are  acquainted  with  arithmetic5;  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,  andjviatti€ 
are  rewarded  for  them  here,  that  their  wickedness  may  be5- 
punished  hereafter ;  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  thee  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 

s  ygufifiara.  lit.  letters.     The  yqap.-  Hales  suspects  the  number  6000,  but  it 

/AUTiaTu)  taught  reading,  writiLg,  and  may  refer  to  computations  of  money,  as 

arithmetic.     See  Johannes   a  Wower  the    talent    contains    600    denarii,   or 

de  Polymathia,  c.  vi.  Greev.  torn.  ix.  6000  asses. 


246         Divinations  of  devils  condemned  and  defied. 

2  Tim.  saying,  Thou  art  confident  that  thou  thyself  art  a  guide  of 
ilom  2^le  Mind,  a  light  of  them  which  are  in  darkness,  an  in- 
19.  zo.'s/ructor  of  the  foolish,  a  teacher  of  babes.  Thou  seest  that 
the  Law  is  the  light  of  them  which  are  in  darkness ;  and  if 
that  which  sheweth  the  letter,  the  letter  which  killeth,  is  light, 
what  then  is  the  Spirit  which  quickeneth  ?  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  im- 
posture. '  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  thee  captive.  Thy  life  is  in 
his  power,  he  manages  thee  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  is  become  subject  to  him,  and  it  is  equally 
Satan's  at  n*s  *  clisposal  to  say  whether  thou  shalt  be  rich  or  poor. 
The  greater  part  of  the  world  have  delivered  themselves  up 
into  the  hands  of  the  devil. 
(5)  And    furthermore,    it    contributes    much    to    favour   the 

pretences  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  honour  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  to-morrow.  But  he  will  not  tell  me.  For  I  am  under 
the  power  of  the  King,  and  he  has  no  claim  to  my  allegiance 


Their  failures.     Sin  of  enquiring  of  them.  247 

or  submission.     I  am  far  from  his  holes  and  caverns.     I  war   Hom. 

under  the  king.     '  But  some  one  committed  theft,'  you  say, - 

1  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  any  tt 


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 
any  thing.  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  ye  1  Kings 
halt  on  both  your  hips  ?  Why  do  you  go  to  them  ?  Why  lxx. 
inquire  of  them  ?  The  instant  you  go  to  them,  the  instant 
you  inquire,  you  put  yourself  in  slavery  to  them.  For  you 
inquire,  as  if  you  believed.  '  No,'  you  say,  '  I  do  not 
inquire,  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  dost  thou  inquire  what  will  happen  ?  For  if 
they  answered,  '  This  will  happen,  but  do  so  and  so,  and 
thou  wilt  escape  it ;'  even  in  that  case  thou  oughtest  by  no 
means  to  be  an  idolater ;  yet  thy  madness  were  not  so  great. 
But  if  they  foretell  future  events1,  he  that  listens  to  them 
will  gain  nothing  more  than  unavailing  sorrow.  The  event 
does  not  happen,  but  he  suffers  the  uneasiness,  and  torments k 
himself. 


h  He  may  allude  to  the  burning  of  l  Downes  thinks  it  should  be  '  events 

Daphne,  lamented  by  Libanius,  Or.  61.  not  to  come,'  but  the  contrast  is  in  the 

which  is  preserved  by  St.  Chrysostom  form   of  the   prediction.      The    aorist 

in  his  work  on  St.  Babylas,  §.  18.  Ben.  would  justify  '  The  event  perchance  does 

t.  2.  p.  566.  where  he  also  mentions  this  not  happen.' 

inability  to  discover  the  cause.  k  Lit.  '  pickles.' 


248  Eternal  things  best  worth  knowing  before. 

2  Tim.      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 
3o\a.n\b,you  ;  and,  /  call  you  not  servants,  but  friends.  Ye  are  my 
15'  friends.  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  know- 
ledge, such  things  were  revealed  to  the  ancients,  because 
they  were  babes,  even  about  an  ass1,  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,  thou  hast  gotten  thine  ass  !  Lo,  thou  hast  found  him ! 
What  is  thy  gain  ?  Will  he  not  soon  be  lost  again  some  other 
way?  For  if  he  leave  thee  not,  at  least  thou  wilt  lose  him  in 
thy  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  knoweth  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,  &c. 


Referring  to  1  Sam.  9,  20. 


HOMILY     IX. 


2  Tim.  Hi.  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, 
throughly  furnished  unto  all  good  ivorks. 

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,  who  was  with'  his  master  to  his  last  breath, 
when  he  saw  him  departing  as  it  were  in  death3,  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. 

a  in  rgoTu  TiKiur?!(  fyuv  abrh  rtXtu-  and  strange  manner  of  death.'  The 
ruvro..     Au  old   Lat.  has   '  by  a  new     present  Greek  is  difficult  and  suspected. 


250  Scripture  a  full  storehouse  of  instruction. 

2  Tim.  For  I  am  now  ready  to  be  offered  up,  he  says.  For  this 
a  rl-  reason  he  writes :  All  Scripture  is  given  by  inspiration  of 
4,  6.  God,  and  is  profitable  for  doctrine,  for  reproof,  for  cor- 
rection, 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  thou  hast  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  maybe  perfect,  throughly  furnished  unto 
all  good  works. 

For  doctrine.  For  thence  we  shall  know,  whether  we 
ought  to  learn  or  to  be  ignorant  of  any  thing.  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  any  thing  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.  Thou  hast  the  Scriptures,  he  says,  in  place  of  me. 
If  thou  wouldest  learn  any  thing,  thou  may  est  learn  it  from 
them.  And  if  he  thus  wrote  to  Timothy,  who  was  filled 
with  the  Spirit,  how  much  more  to  us ! 

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

Chap.  iv.  1 .  /  charge  thee  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, 
l  Tim.  jn  the  former  Epistle  he  raised  his  fears,  saying,  /  give  thee 
charge  in  the  sight  of  God,  Who  quickeneth  all  things :  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  king- 
dom. Either  he  says  this  to  shew  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,  shew- 


Reproof  to  be  tempered  with  exhortation.  251 

ing  that  he  had  reminded  Him  of  that  appearing.     Then  Hour, 


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  thy  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 
thy  death,  at  that  very  time  reprove.  Withhold  not  rebuke, 
for  reproof  is  then  most  seasonable,  when  thy  rebuke  will  be 
most  successful,  when  the  reality  is  proved.  Exhort,  he 
says.  After  the  manner  of  physicians,  having  shewn  the 
wound,  he  gives  the  incision,  he  applies  the  plaister.  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  labour  will  be  lost.  For  conviction b 
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  thee.'  But  how  ?  As  loving,  as  sympa- 
thizing 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  stiffneckede ,  preoccupy  them  all.     For 


Or  comfort.  c  See  on  Stat.  Horn.  xii.  Tr.  p.  207, 

The  word  translated  reproof.  note  f. 


2!V 


252  False  teachers.     Hardships  of  the  true. 

2  Tim.  this  reason  he  says,  in  season,  out  of  season;  do  every  thing, 
4'  5'    so  as  to  have  willing  disciples. 

But  after  their  own  lusts,  he  says,  shall  they  heap  to 
themselves  teachers. 
(2)  Nothing  can  be  more  expressive  than  these  words.  For 
by  saying  they  shall  heap  to  themselves,  he  shews  the  indis- 
criminate 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  he  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. 
Matt.     As  Christ  also   did   in    saying,   They   will  deliver  you  up, 
'     "   and  they  will  scourge  you,  and  bring  you  before  the  syna- 
gogues, for  My  name's  sake.     And  this  blessed  man  else- 
Acts  20,  where  says,  For  I  know  this,  that  after  my  departure  shall 
grievous  wolves  enter  in  among  you,  not  sparing  the  flock. 
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,  labour,  preoccupy  their 
minds  before  this  pestilence  assails  them;  secure  the  safety  of 
the  sheep  before  the  wolves  enter  in,  every  where  endure 
hardship. 

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

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

He  has  not  said  of  my  sacrifice ;  but,  what  is  much  more, 

11  i.  e.    as  the  drink-offering.  E.  V.  to  be  offered  up. 


St.  Paul's  death  a  drink-offering,  Timothy  consoled.    2i>o 

of  my  being  poured  out.     For  the  whole  of  the  sacrifice  was  Hom. 
not  offered  to  God,  but  the  whole  of  the  drink-offering  was.       IX- 

Ver.  7.  I  have  fought  the  good  Jight,  I  have  finished  my 
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  under- 
stand 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.  Thou  oughtest  to  rejoice,  he  says,  not  to 
grieve.  And  why?  Because,  /  have  fought  a  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  thee.  Our  life  has  been  irreproachable,  we 
depart  with  glory,  and  thou  mayest  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,  JVe  \  Thess. 
being  bereaved  of1  you  for  a  short  time,  in  presence,  not  i?if\17- 
heart.  If  he  then  felt  so  much  at  being  separated  from  hispaw^w- 
disciples,  what  thinkest  thou  were  the  feelings  of  Timothy  ?  ns' 
If  on  parting  from  him  whilst  living  he  wept,  so  that  Paul 
says,  Being  mindful  of  thy  tears,  that  I  may  be  filled  with  2  Tim- 
joy,  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.  /  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  fought  in  the  cause  of  Christ, 
and  great  crowns  are  won  in  it.  The  good  fight !  There  is 
nothing  worthier  than  this  contest.     This  crown  is  without 


254  St.  Paul's  Conflict,  Race,  and  Crown.. 

2  Tim.  end.  This  is  not  of  olive  leaves.  It  has  not  a  human 
— ,—:—  umpire.  It  has  not  men  for  spectators.  The  theatre  is 
crowded  with  Angels.  There  men  labour  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 
honour.  Henceforth  we  ought  to  rejoice.  For  I  am  enter- 
ing on  my  rest,  1  am  leaving  the  race.  Thou  hast  heard  that 
it  is  better  to  depart  and  to  be  with  Christ. 

I  have  finished  my  course.  For  it  behoves  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,  be- 
ginning from  Galilee  and  Arabia,  and  advancing  to  the  ex- 
Rom,  tremities  of  the  earth,  so  that,  as  he  says,  From  Jerusalem 
and  round  about  unto  Illyricum  I  have  fully  preached  the 
Gospel  of  Christ.  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  up- 
borne 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  deaths,  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.  Thou 
shouldest  not  grieve  that  I  shall  depart,  to  be  invested  with 
that  crown  which  will  by  Christ  be  placed  upon  my  head. 


15,  19. 


Christ  comes  beforehand  to  those  who  love  His  appearing.  '255 

But  if  I  continued  here,  truly  thou  mightest  rather  grieve,  Hom, 
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  (3) 
Timothy.  But  he  did  not  say,  '  and  to  thee,'  but  to  all ; 
meaning,  if  to  all,  much  more  to  him.  But  how,  it  may  bejyiORAL 
asked,  is  one  to  love  the  appearing  of  Christ  ?  By  rejoicing 
at  His  coming;  and  he  who  rejoices  at  His  coming,  will  per- 
form works  worthy  of  his  joy ;  he  will  throw  away  his  sub- 
stance 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  bright- 
ness and  glory.  This  is  to  love  His  appearing.  He  who  loves 
His  appearing  will  do  every  thing  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  3Ie,  he  will  keep  My  ivorcls,  and  My  Father  JohnU, 
and  I  will  come  unto  him,  and  make  Our  abode  with  him.  ' 
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  co?ne  and  make  Our  abode  with  him. 
If  any  man  love  His  appearing,  he  will  do  every  thing  to  in- 
vite 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  Epiphany1,  because  He  will  appear'  W,<p<i- 
above2,  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  righ- 
teousness. He  shines  on  none  of  those  who  are  so  occupied. 
Recover  thyself  a  little,  recover  thyself  from  that  depth,  from 
the  waves  of  a  worldly  life,  if  thou  wouldest  see  the  Sun,  and 
enjoy  His  appearing.  Then  thou  wilt  see  Him  with  great 
confidence.     Be  even  now  a  philosopher.     Let  not  a  spirit 


256  All  may  exercise  patience  for  Christ's  sake. 

2  Tim.  of  perverseness  possess  thee,  lest  He  smite  thee  severely,  and 
— ,—^-  bring  thee  low.  Let  not  thy  heart  be  hardened ;  nor  dark- 
ened, lest  thou  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  thou  mayest  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. 
Ps.69,i.  The  waters,  he  saith,  are  come  in  unto  my  soul.  Spiritual 
Ps.40,2.  things  are  as  a  rock.  For  he  saith,  Thou  hast  set  my  feet  upon 
a  rock.  Worldly  things  are  as  mire  and  clay ;  let  us  extri- 
cate ourselves  from  them.  For  so  we  shall  be  able  to  attain 
to  the  appearing  of  Christ.  Whatever  may  befall  us,  let  us  en- 
dure. 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 
thee  falsely  in  any  case,  not  on  account  of  Christ,  yet  if 
thou  bearest  it  patiently,  if  thou  givest  thanks,  if  thou  prayest 
for  him,  all  this  thou  doest  for  Christ.  But  if  thou  curse 
him,  if  thou  utter  discontent,  if  thou  attempt  to  revenge  it, 
though  thou  shouldest  not  be  able,  it  is  not  for  Christ's  sake; 
thou  sufferest  loss,  and  art  deprived  of  thy  reward  on  account 
of  thy  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  suf- 
fered 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, 


Fear  of  God  a  firm  foundation.  257 

but  from  the  man's  weakness  of  purpose.     We  want  therefore   Hom. 

strength  of  soul,  and  nothing  will  then  appear  grievous,  but - 

if  our  soul  is  weak,  we  find  a  grievance  in  every  thing. 

According  to  our  dispositions,  all  things  become  toleiable 
or  intolerable.  Let  us  strengthen  our  resolution,  and  we 
shall  hear  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  cleaveth  to  Thee;  observe,  he 
says  not,  draweth  nigh,  but  cleaveth  to  Thee;  and  again,  iliyps.62,3. 
soul  thirsteth  for  Thee.  He  said  not  merely  '  longeth,'  that 
he  might  by  such  words  express  the  vehemence  of  his  desire; 
and  again,  Fix*  my  flesh  in  Thy  fear.  For  he  wishes  us  sops.  119, 
to  cleave  and  be  united  to  Him,  that  we  may  never  be  sepa-  ^xx 
rated  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  honour, 
now  and  for  ever.     Amen. 

"  lit.  '  nail.'  compare  Gal.  5,  24. 


HOMILY      X. 


2  Tim.  iv.  9—13. 


Do  thy  diligence  to  come  shortly  unto  me :  For  Demas  hath 
forsaken  me,  having  loved  this  present  world,  and  is  de- 
parted unto  Thessalonica  ;  Crescens  to  Galatia,  Titus  unto 
Dalmatia.  Only  Luke  is  with  me.  Take  Mark,  and 
bring  him  with  thee :  for  he  is  profitable  to  me  for  the 
ministry.  And  Tychicus  have  I  sent  to  Ephesus.  The 
cloke  that  I  left  at  Troas  with  Carpus,  when  thou  comest, 
bring  with  thee,  and  the  books,  but  especially  the  parch- 
ments. 

It  is  worth  while  to  inquire  why  he  calls  Timothy  to  him, 
inasmuch  as  he  was  intrusted  with  a  Church,  and  a  whole 
nation.  It  was  not  from  arrogance.  For  Paul  was  ready  to 
l  Tim.  come  to  him ;  for  we  find  him  saying,  But  if  I  tarry  long, 
3> 15-  that  thou  mayest  know  how  thou  oughtest  to  behave  thyself 
in  the  house  of  God.  But  he  was  withh olden  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,  de- 
siring 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  hath  forsaken  me,  having  loved  this  present 
world.  He  does  not  say, '  That  I  may  see  thee  before  I  depart 


St.  Paul  prepares  Timothy  fur  his  death.  259 

this  life,'  which  would  have  grieved  him,  but '  because  I  am   Hom. 
alone,'  he  says,  '  and  have  no  one  to  help  or  support  me.'        — =: — 

For  Demas  hath  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  dangers.  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  General1  Acts;  hei  Kxfau- 
was  devoted  to  labours,  and  to  learning,  and  a  man  of  forti-*"' 
tude;  of  him  Paul  writes,  whose  praise  is  in  the   Gospel3  2  Cor. 
throughout  all  the  Churches.  ' 

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

It  is  not  for  his  own  relief,  but  for  the  ministry  of  the  Gos- 
pel, 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  thou  comest  bring  with  thee, 
and  the  books,  but  especially  the  parchments. 

The  word  here  translated  cloak b  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 

»  He  take?  this  to  allude  to  the  writ-  b  QiKitnv.  Some  make  it  an  ecclesias- 
ten  Gospel.  tical  vestment. 

s2 


2G0    God's  vengeance  on  persecutors  strengthens  the  weak. 

2  Tim.  gQ  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  re- 
quires, 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 

Acts20,Ephesus,  he  says,  Ye  know  that  these  hands  have  ministered 
to  my  necessities,  and  to  those  that  were  with  me;  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 
honour,  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  an- 
noyance. He  did  me  much  evil,  he  says,  that  is,  he  perse- 
cuted me  in  various  ways.  But  these  things  will  not  go 
unpunished  !  For  the  Lord  will  reward  him  according  to  his 

2  Tim.  works.  As  he  said  above  :  What  persecutions  I  endured,  but 
out  of  them  all  the  Lord  delivered  me.  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  con- 
solation from  it. 

Ver.  15.  Of  whom  be  thou  ware  also  ;  for  he  hath  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 


3,  n. 


St.  Paul,  when  deserted  by  men,  supported  by  God.    261 

consolation  of  the  weaker  he  has  said  that  He  will  reward  Hom. 

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  alt  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  (2) 
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  offence. 
For  if  he  that  in  war  abandons  one  who  is  exposed  to  clanger, 
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  encourage- 
ment for  bis  disciple  in  what  follows. 

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

Though  deserted  by  man,  God  doth  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. 

Tliat  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  tit  at  all  the  Gentiles  might  hear. 

What  is  this  ?  That  the  lustre  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. 


262  Twofold  deliverance.     Sundry  salutations. 

2  T™-       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  govern- 
ment. The  Lord  delivered  me,  he  says,  and  will  deliver. 
But  if  he  says,  He  will  deliver  me,  why  does  he  say,  /  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  siu,  that  is,  He  will  not  suffer  me  to 
depart  with  condemnation.     For  that  he  should  be  able  to 

Heb.12,  resist  unto  blood  striving  against  sin,  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 

Johni2,of  it.     For  He  that  hateth  his  life  in  this  world  shall  keep 

25 '        it  unto  life  eternal. 

To  whom  be  glory.  Lo,  here  is  a  doxology  to  the  Son. 
Ver.  19.  Salute  Priscilla  and  Aquila,  and  the  household 
of  Onesiphorus. 

2  Tim.        For  he  was   then  in  Rome,  of  whom  he  said,   The  Lord 

1,1S'  grant  unto  him  that  he  may  find  mercy  of  the  Lord  in  that 
day.  By  this  naming  of  him,  he  makes  those  of  his  house- 
hold 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  indiffer- 
ently.    And  it  was  to  them  no  slight  consolation  to  be  thus 


Infirmities  of  Saints  why  permitted.  263 

saluted c.     It  conveyed  a  demonstration  of  esteem  and  love,  Hom. 
and  a  participation  in  much  gi'ace.    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  every 
where  his  companions,  perhaps  as  being  more  zealous  than 
the  rest. 

Trophimus  I  have  left  at  Miletum  sick.  Why  then  didst 
thou  not  heal  him,  instead  of  leaving  him  ?  The  Apostles 
could  not  do  every  thing,  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  weak-     (3) 
ness  of  human  nature  might  be  manifested.     And  if  with  these 
defects  the  insensible  Jews  could  ask,  Where  is  Moses  who  Ex.  32, 
brought  us  out  of  the  land  of  Egypt?    how  would  they  not1, 
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  ye  Acts  14, 
these  things?   ice  also  are  men  of  like  passions  with  yoic.1^15' 
Peter,  again,  when  he  had  healed  the  man  lame  from  his 
birth,  when  all  were  amazed  at  the  miracle,  answered  and 
said,    Ye  men  of  Israel,   why  marvel  ye  at  this,  or  why  Acts  3, 
look  ye  so  earnestly  on  us,  as  though  by  our  oivn  power12' 
or  holiness  we  had  made  this  man  to  walk  ?    Hear  also 
the  blessed  Paul,  saying,    There  teas  given  to  me  a  thorn  2  Cor. 
in  the  flesh,  lest  I  should  be  exalted  above  measure.     But12'^' 
this,  you  say,   was  an   expression   of  humility.     Far   from 

c  B.  -r^it^nfn,  as  had  been  before  conjectured. 


264  God's  power  shewn  in  mail's  tceakness. 

V^f  *1'     ^ie  *norn  was  not  sent  h*m  tnat  ^e  might  °e  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  thee  ; 
not '  that  thou  mayest  not  be  exalted  above  measure,'  but  what  ? 
For  my  strength  is  made  perfect  in  iveakness.  Two  ends 
therefore  were  answered  at  once:  what  was  doing  was  made 
clearly  manifest,  and  the  whole  was  ascribed  to  God.  For 
2  Cor.  4,  this  cause  he  has  said  elsewhere,  We  carry  this  treasure  in 
earthen  vessels ;  that  is,  in  bodies  weak  and  liable  to  suf- 
fering. 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 
Phil.  2,  he  writes,  He  was  sick  nigh  unto  death,  but  God  had  mercy 
on  him.  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 
Judaea,  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 d.  We  see  him 
however  deserted  by  all.  For  Demas,  he  says,  hath  forsaken 
me.  Crcscens  is  departed  into  Galatia,  Titus  to  Dalmatia. 
Eraslus  abode  at  Corinth.  Trophimus  have  I  left  at  Miletum 
sick. 

Ver.  21.  Do  thy  diligence  to  come  before  winter.  Eubulus 
greeteth  thee,  and  Pudens,  and  Linus,  and  Claudia. 

This  Linus,  some  say,  was  second  e  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. 

11  This  is  however  a  strong  presump-  survived  the  persecution  of  Nero,  and 

tion  that  he  did.  See  p.  168,  note  e.  probably  to  have  been   Bishop  in   St. 

e  i.  e.  the  next.     See  Euseb.  iii.   2.  Peter's  lifetime,  and  supplied  his  place 

and   note  in  Reading's  Ed.  also  Cave  when  absent. 
Hist.  Lit.   Linus  is  thought  not  to  have 


What  Women  may  do.     Indwelling  and  aiding  grace.  265 

above  others.     For  a  woman,  as  such,  meets  not  with  any   Hom. 

.    .                                     .X. 
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  practise  chastity  even 

more  than  men,  no   such  strong  flame  disturbing   her;  and 

to   shew   forth  modesty  and   gravity,  and   holiness,  without  Heb.l2, 

which  no  one  shall  see  the  Lord;  and  contempt  of  wealth,14, 

if  she  will,  and  in  short  all  other  virtues. 

Do  thy  diligence  to  come  before  winter.  See  how  he  urges 
him,  yet  he  does  not  say  any  thing  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,  greeteth  thee,  and  Pudens,  and  Linus, 
and  Claudia,  and  all  the  brethren.  He  does  not  men- 
tion the  rest  by  name.  Seest  thou  that  those  were  the  most 
zealous  ? 

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

There  can  be  no  better  prayer  than  this.  Grieve  not  for 
my  departure.  The  Lord  will  be  with  thee.  And  he  says, 
not  '  with  thee,'  but  with  thy  spirit.  Thus  there  is  a  twofold 
assistance,  the  grace  of  the  Spiritf,  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  tis.     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  favour  with  him, 

1  i.  e.  the  original  Gift,  without  which  he  had  been  but  a  carnal  person. 


266      The  Servant  gains  by  losing  for  his  Master's  sake, 
2  Tim.  is  sensible  of  no  uneasiness ;  so  though  our  friends  forsake 

4    22. 

— ■ — '-us,  though   we  be  overtaken  by  calamity,  we  shall   feel  no 
distress,  if  that  grace  be  with  us  and  fortify  us. 

Moral.  r->ut  j^^  s]ia]i  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  favour,  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  g,  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  master's  in- 
terests 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  thine  own  concerns,  and  thou 
wilt  receive  those  of  God.  This  He  Himself  wills.  Despise 
earth,  and  seize  upon  the  kingdom  of  heaven.  Dwell  there, 
not  here.  Be  formidable  there,  not  here.  If  thou  art  formi- 
dable there,  thou  wilt  be  formidable  not  to  men,  but  to 
demons,  and  even  to  the  devil  himself.  But  if  thy  depend- 
ence is  on  worldly  wealth,  thou  wilt  be  contemptible  to  them, 
and  often  to  men  too.  Whatever  be  thy  riches,  thou  wilt  be 
rich  in  servile  things.  But  if  thou  despisest  these,  thou  wilt 
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 
Matt,     it  was  fulfilled  as  in  Heaven.     For,  whatever  ye  shall  hind  on 

£  See  Gen.  xl.  4,  22. 


Our  best  interest  is  in  Heavenly  gain.  267 

earth,  said  He,  shall  be  bound  in  Heaven.  And  greater  power  Hom, 

than  His  own  did  He  give  them.     And  that  I  lie  not,  appears - 

from  His  own  words.  He  that  believeth  in  Me,  greater  works  J°hn 
shall  he  do  than  these  which  I  do.  Why  so  ?  Because  this  ' 
honour  is  reflected  upon  the  Master11.  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  com- 
mands 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  labour  in  the  concerns 
of  God,  not  in  our  own,  or  rather  really  in  our  own,  for  His 
are  our  own.  I  speak  not  of  heaven1,  nor  of  earth,  nor  of 
the  things  of  this  world:  these  are  unworthy  of  Him.  And 
the}r  belong  alike  to  the  faithful  and  the  unbelievers.  What 
then  do  I  speak  of  as  His?  His  glory  and  His  kingdom. 2  Tim. 
These  are  His,  and  ours  for  His  sake.  How  ?  If  ive  be  '  ' 
dead  with  Him,  He  says,  we  shall  also  live  with  Him.  If 
we  suffer,  we  shall  also  reign  with  Him.  We  are  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  thee  to 
be  so.  Be  covetous  and  rapacious,  I  blame  thee  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  Matt. 
Heaven  suffereth  violence,  and  the  violent  take  it  by  force.     '  Vl" 

h  See  Acts  iv.  12,   13.   v.    4.     The     through  them, 
power  of  our  Lord,   after  He  had  re-         '  i.  e.  the  material  heavens. 
<jeived   Hi?    kingdom,   was    exercised 


268     Real  good  may  be  seized  by  all.     Pains  required. 

2  Tim.  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  thou  seizest  upon  it,  whilst  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'5.  If  no  one  seizes  upon  it,  it  is  diminished, 
for  it  is  no  where  to  be  found. 
(5)  Thou  seest  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 
Rom.to,  those  who  enjoy  His  kingdom  are  many.  For  He  is  rich,  it 
is  said,  unto  all  that  call  upon  Him.  Increase  then  His 
substance;  and  thou  wilt  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  ?  Tlie 
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.  Dost  thou  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 

k  Lit.  '  they  become  righteous  in  xaiw  '  for  it  is  formed  in  ten  onsand 
ten  thousand,' hut  the  true  reading  is  righteous  men ;'  as  has  been  conjectured 
perhaps  iv  yu/>    <rs7t  /u.vgiotf  yivirai   oi-     from  an  Old  L  at. 


Activity  needful  to  keep  our  gains.  -209 

to  seize  upon  spiritual  things,  sleep  and  snore  in  the  day,  Hom. 
and  continue  always  naked  and  unarmed?  For  he  who  is  x- 
engaged  in  sin  is  unarmed;  as  he  who  practises  righteous- 
ness 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  armour.  We  do  not  learn 
the  way  that  leads  thither.  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  practise  the  art  of  war, 
does  he  not  do  every  thing  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.  Dost  thou  not  see  plunderers,  how  they 
flee,  how  rapidly  they  move  ?  how  they  force  their  way 
through  every  thing  ?  And  there  is  need  of  expedition  here. 
The  devil  is  in  pursuit  of  thee.  He  orders  those  before  to 
detain  thee.  But  if  thou  art  strong,  if  thou  art  watchful, 
thou  wilt  spurn  one,  and  thrust  aside  another,  and  escape 
from  all,  as  a  bird.  Yea,  if  thou  depart  hence,  if  thou  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  thy  course. 

Hast  thou  seized  ?  Yet  a  little  exertion  is  needed  after 
the  seizure,  that  what  thou  hast  seized  may  not  be  taken 
from  thee.  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.  Hast 
thou  seized  on  chastity?  Tarry  not;  flee  beyond  the  reach 
of  the  devil.  If  he  sees  that  he  cannot  overtake  thee,  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  thou  art  beyond  the  reach  of  the  devil,  he  will  not 
afterwards  attack  thee,  but  thou  wilt  be  in  safety,  securely 
enjoying  those  unspeakable  blessings,  which  God  grant  that 


270  Doxohgy. 

2  Tim.  we  may  all  obtain  through  Jesus  Christ  our  Lord.    To  Whom 
— - — -  with   the    Father,   and   the    Holy    Ghost,   be    glory,  power, 

honour,  and  worship,  now  and  for  ever,  and  world  without 

end.     Amen. 


HOMILIES 

OF 

S.    JOHN    CHRYSOSTOM, 

ON  THE 

EPISTLE  OF  ST.  PAUL  TO  TITUS. 


HOMILY     I. 


Titus  i.  1 — 4. 


Paul,  a  servant  of  God,  and  an  Apostle  of  Jesus  Christ, 
according  to  the  faith  of  God's  elect,  and  the  acknowledg- 
ing of  the  truth  which  is  after  godliness;  In  hope  of 
eternal  life,  which  God,  that  cannot  lie,  promised  before 
the  world  began;  But  hath  in  due  times  manifested  His 
word  through  preaching,  which  is  committed  unto  me 
according  to  the  commandment  of  God  our  Saviour ;  To 
Titus,  mine  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,  TJiat  thou  shouldest  v.  5. 
set  in  order  the  things  that  are  wanting.  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 


27-2      Character  of  Titus.     Matter  and  date  of  the  Epistle. 

of  him  iu  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. 
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 
Gal.3,i.he  does  the  same  in  the  case  of  the  Galatians,  saying,  O 
foolish  Galatians.  And  this  does  not  proceed  from  a  cen- 
sorious temper,  but  from  affection.  For  if  it  were  done  for 
his  own  sake,  one  might  fairly  blame  him  ;  but  if  from  the 
fervour  of  his  zeal  for  the  Gospel,  it  was  not  done  reproach- 
fully. 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 
Tit-  3>  at  liberty.  For  his  saying,  /  have  determined  to  winter  at 
Nicopolis,  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  acknow- 

;1  In  the  Vulgate,  Acts  18,  7-  there  name.  In  the  Syriac,  which  St.  Chry- 
is  mention  of  Titus,  surnamed  Justus,  sostom  might  know,  Titus  stands  for 
at  Corinth,  and  a  few  MSS.  have  the     Justus. 


Grace  and  free  will.     God  rewards  for  what  Me  gave.  27;3 

ledging  of  the  truth  which  is  after  godliness.     In  hope  of  Hom. 
eternal  life.  '— 


According  to  the  faith  of  God's  elect.     Is  it  because  thou 
hast   believed,   or   rather   because    thou   wast   intrusted  ?    I 
think  he  meant,  that  he  was  intrusted  with  God's  elect,  that 
is,  not  for  any  achievements  of  mine,  nor  from  my  toils  and 
labours,  did  I  receive  this  dignity.     It  was  wholly  the  effect 
of  His  goodness  who  intrusted  me.     Yet  that  the  grace  may 
not  seem  without  reason,  (for  still  the  whole  was  not  of  Him, 
for  why  did  He  not  intrust  it  to  others  ?)    he  therefore  adds, 
And  the  acknowledging  of  the  truth  that   is  after  godli- 
ness.    For  it  was  for  this    acknowledgment  that  I  was   in- 
trusted, or  rather  it   was   of  His   grace   that  this  too  was 
intrusted  to  me,  for  He  was  the  author  of  this  also.     Whence 
Christ  Himself  said,   Ye  have  not  chosen  Me,  but   I  have  Johni5, 
chosen  you.     And  elsewhere  this  same  blessed   one   writes,     ' 
/  shall  know,  even  as  also  I  am  known.     And  again,  /f/ic™« 
may  apprehend  that,  for  which  also  I  am  apprehended,  o/'Ph'il.  s, 
Christ  Jesus.     First  we  are  apprehended,  and  afterwards  we  12* 
know :  first  we  are  known,  and  then  we  apprehend a :   first 
we  were  called,  and  then  we  obeyed.    But  in  saying,  accord- 
ing 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  elects  sake.     As  he  elsewhere  says,  All  things  are  l  Cor. 
yours,  whether  Paul,  or  Apollos. 

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  godli- 
ness. 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  reason- 
ings. 

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 

a  Al.  First  we  are  apprehended,  and     known,  and  then  we  know, 
afterwards  we  apprehend ;  first  we  are 

T 


274  Truth  and  Type.     God's  eternal  Promise. 

Titus  from  error.  Observe  how  the  introduction  is  full  of  the 
— L  L  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  favours  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 p,  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 
Rom.  hope  of  the  present  life.  For  it  is  said,  he  that  doeth  these 
10>  5-  things  shall  live  in  them.  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, 

Rom  l  as  wnen  ue  sa>'sJ  Separated  unto  the  Gospel  of  God.     And 

l.  again,  Whom  He  did  foreknow,  He  also  did  predestinate. 

29.  '    '  Thus  shewing  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. 

(2)  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  shews 

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, 

b  Thus  our  Lord,  speaking  as  a  Jew,  cometh,  and  now  is,  when  the  true  wor- 
said,  (John  4,  22.)  We  know  what  we  shippers  shall  worship  the  Father  in 
worship;    and    yet    v.    23.    The   hour     spirit  and  in  truth. 


The  Gospel  a  Proclamation  from  God.  275 

But  hath  in  His  own c  times  manifested.  Hom. 

Wherefore  then  was  the  delay?     From  His   concern   for — - — 
men,  and  that  it  might  be  done  at  a  seasonable  time.     It  isFa-  H9, 

125 

time  for  Thee,  Lord,  to  work,  says  the  Prophet.     For  by  His 
own c  times  is  meant  the  suitable  times,  the  due,  the  fitting. 

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

That  is,  the  preaching  is  committed  unto  me.  For  this 
included  every  thing,  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  bold- 
ness, for  this  is  the  meaning  of  preaching.  For  as  a  herald 
proclaims d  in  the  theatre  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  any  thing.  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  Matt. 
housetops;  shewing  both  by  the  place  and  by  the  manner10'2^* 
what  was  to  be  done. 

Which  is  committed  unto  me  according  to  the  command- 
ment of  God  our  Saviour. 

The  expressions,  committed  unto  me,  and,  according  to 
the  commandment,  shew  the  matter  to  be  worthy  of  credit, 
so  that  no  one  should  think  it  discreditable,  nor  be  hesi- 
tating about  it,  or  discontented.  If  then  it  is  a  command- 
ment, it  is  not  at  my  disposal.  I  fulfil  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  in- 
stance, Whosoever  shall  say  to  his  brother,  Thou  fool,  Matt.  5, 
shall  be  in  danger  of  hell  fire.  This  is  a  commandment. 
And  again,  If  thou  bring  thy  gift  to  the  altar,  and  there  Matt.  5, 
remember  est  that  thy  brother  hath  ought  against  thee,  leave 
there  thy  gift  before  the  altar,  and  go  thy  way;  first  be 
reconciled  to  thy  brother,  and  then  come  and  offer  thy  gift. 

c  Or,  its  own,  lllon,  E.  V.  due.  for  preaching. 

d  xneirru,  the  same  word  as  is  used 

T  2 


276       Counsels  of perfection .     Some  sons  not  true  ones. 

TiT4S  ^his  also  *s  a  comman^-     But  when  He  says,  If  thou  wilt 

Ma'tt'    be  perfect,  go  and  sell  all  that  thou  hast:  and,  He  that  is 

19,  21.  able  to  receive  it,  let  him  receive  it:  this  is  not  a  command, 

19*12.   f°r  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, 

i  Cor.  9,  Necessity  is  laid  upon  me;  yea  woe  is  unto  me,  if  I  preach 

not  the  Gospel.     This  I  will  state  more  plainly,  that  it  may 

be  manifest  to  all.     For  instance,  He  that  is  intrusted  with 

the  government  of  the  Church,  and  honoured  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. 

1  y»u«'«       To  Titus  mine  own  *  son,  that  is,  my  true  son.     For  it  is 

possible  for  men  not  to  be  true  sons,  as  he  of  whom  he  says, 

1  Cor.5,  If  any  man  that  is  called  a   brother  be  a  fornicator,  or 

covetous,  or  an  idolater,  or  a  railer,  or  a  drunkard,  with 

2  «*»«  such  an  one  no  not  to  eat.     Here  is  a  son  2,  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 


Christian  equality.     Dangers  of  the  Episcopate.       277 

again  became  a  true  son,  so  as  to  be  called  by  the  Apostle  Hom. 
his  own  bowels. 


Ver.  4.   To  Titus,  mine  own  son  after  the  common  faith.     12. 

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  honour.  He  adds, 
After  the  common  faith ;  that  is,  with  respect  to  the  faith  I 
have  no  advantage  over  thee;  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  shew  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  in- 
timates 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  (3) 
Father,  to  elevate  his  mind  by  shewing  Whose  son  he  was, 
and  by  not  only  naming  the  common  faith,  but  by  adding 
our  Father,  he  implies  that  he  has  this  honour  equally  with 
himself.  Observe  also  how  he  offers  the  same  prayers  for  Moral. 
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 


278  Dangers  and  difficulties  of  Bishops. 

Titus  after  his  elevation  to  rule.  For  he  is  then  more  strongly 
--1— -  assailed  by  vainglory,  and  the  love  of  wealth,  and  self-will, 
when  office  gives  him  the  power ;  and  by  offences,  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  offences  committed  by  him,  and  for  the  whole  people. 
Matt.  But  if  it  is  said  of  him  who  gives  offence  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 ;  what 
will  he  have  to  suffer  who  offends  so  many  souls,  whole  cities 
and  populations,  and  multitudes  of  families6,  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,  seest  thou 
what  it  is  thou  desirest  ?  If  thou  art  by  thyself,  unknown  and 
undistinguished,  though  thou  committest  ten  thousand  faults, 
thou  hast  only  one  soul  for  which  to  give  an  account,  and  for 
it  alone  wilt  thou  be  answerable.  But  when  thou  art  raised 
to  this  office,  consider  for  how  many  persons  thou  art  ob- 
Heb.i3,  noxious  to  punishment.  Hear  what  Paul  says,  Obey  them  that 
hare  the  rule  over  you,  and  submit  yourselves:  for  they  watch 
for  your  souls  as  they  that  must  give  account.  But  dost 
thou  desire  honour  and  power  ?  But  what  pleasure  is  there  in 
this  honour  ?  I  confess,  I  see  not.  For  to  be  a  ruler  indeed 
is  not  possible,  since  it  depends  upon  those  under  thy  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  oppo- 
site   desires    and    sentiments.     For    what    one    commends, 

*   So  Sav.  mar.     Kild.  '  soul.?.' 


Evil  men  slander  their  pastors  for  excuses.  279 

another  blames;  what  this  man  censures,  that  admires.     To  Hom. 

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  shouldest  thou  grieve,  when  so  many  masters 
give  thee  contrary  orders,  thou  art  condemned  even  for  this, 
and  all  mouths  are  opened  against  thee.  Tell  me  then,  is 
this  honour,  is  this  rule,  is  this  power  ? 

One  who  holds  the  Episcopal  office  has  required  a  contri-  (4) 
bution  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  engulphs  the  goods  of  the  poor,  he  devours 
the  rights  of  the  needy.  Cease  thy  calumnies!  How  long 
wilt  thou  say  these  things  ?  Wilt  thou  not  contribute  ?  No  one 
compels  thee,  there  is  no  constraint.  Why  dost  thou  revile 
him  who  counsels  and  advises  thee  ?  Is  any  one  reduced  to 
need,  and  he  from  inability,  or  some  otherhindrance,hasnotlent 
a  hand  ?  No  allowance  is  made  for  him,  the  reproaches  in 
this  case  are  worse  than  in  the  other.  This  then  is  govern- 
ment! 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  mas- 
ter. But  the  Bishop  is  distracted  on  every  side,  and  is  ex- 
pected 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  being  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.  Imseep. 
short,  he  ought  not  to  look  upon  the  sun!     If  he  does  the224. 


280        Grudging  men  would  exact  extreme  self-denial. 

Titus  same  tilings  that  I  do,  if  he  bathes,  eats  and  drinks,  and 
— f— —  wears  the  same  clothing,  and  has  the  care  of  a  house  and 
servants,  on  what  account  is  he  set  over  me?  But  he  has  do- 
mestics 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  thee  a  better  service  than  thine,  which  is 
bodily  ?  Why  dost  thou  not  send  thy  domestic  to  wait  upon 
him?  Christ  washed  the  feet  of  His  disciples;  is  it  a  great 
thing  for  thee  to  give  this  service  to  thy  Teacher  ?  But  thou 
art  not  willing  to  render  it  thyself,  and  thou  grudgest  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  honourable  women  laid 
down  their  lives  and  souls  for  their  relief.  But  hear  this 
Philip,  blessed  Apostle  thus  exhorting;  Hold  such  in  reputation: 
2,29.30.  an(j  agajn?  Because  for  the  work  of  Christ  he  teas  nigh  unto 
death,  not  regarding  his  life,  to  supply  your  lack  of  service 
toward  me.  See  what  he  says  !  but  thou  hast  not  a  word  to 
throw  away  upon  thy  spiritual  father,  much  less  wilt  thou 
submit  to  any  danger  in  his  behalf.  But  thou  sayest,  '  He 
ought  not  to  frequent  the  bath.'  And  where  is  this  forbidden  ? 
there  is  nothing  honourable  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.  Thou  art  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 


Bishops  must  take  care  of  themselves  for  the  Church.     281 

a  Bishop.     If  he  be  luxurious,  this  also  is  censurable.     But  Hom. 
if  he  takes  care  of  his  body  that  he  may  minister  to  thee,  if  — L_ 
he  attends  to  his  health  that  he  may  be  useful,  ought  he  for 
this  to  be  accused  ?     Knowest  thou  not  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  thy  stomach? s  l  Tim. 
sake,  and  thy  often  infirmities?    For  if  we  could  practise  ' 
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  con- 
tributed a  great  share,  is   it  not   the  extreme  of  folly   to 
neglect  it? 

For  suppose  a  man  honoured  with  the  Bishopric,  and 
intrusted  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  favourably ;  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  abun- 
dantly, do  you  pray  for  us,  and  we  for  you,  that  practising 
virtue  aright  we  may  so  obtain  the  blessings  promised,  through 
Jesus  Christ,  with  Whom,  &c. 


HOMILY     II. 


Titus  i.  5,  6. 


For  this  cause  left  I  thee  in  Crete,  that  thou  shouldest  set  in 
order  the  things  that  are  ivanting,  and  ordain  elders  in 
every  city  as  I  had  appointed  thee :  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  labour  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  saith, 

For  this  caiise  left  I  thee  in  Crete. 

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

For  this  cause  left  I  thee  in  Crete,  that  thou  shouldest  set 
in  order  the  things  that  are  wanting. 

He  does  not  command  this  in  an  imperious  manner;  that 
thou  shoiddest  set  in  order,  he  says.  Here  we  see  a  soul 
free  from  all  envy,  seeking  every  where  the  advantage  of  his 


IVise  rulers  trust  others.     Second  Marriages.        283 

disciples,   not   curiously  solicitous,  whether   the    good  was  Hom. 
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 
honour    and    praise    he   committed   to   his   disciple,   as  the 
ordination   of  Bishops,  and  such   other  things  as  required 
some  farther  arrangement 1,  or,  so  to  speak,  to  be  brought  to '  «*A- 
greater  perfection.     What  sayest  thou?    does  he  farther  set  °s  <k"r,4"° 
in  order  thy  work  ?    and  dost  thou  not  think  it  a  disgrace 
bringing  shame  upon  thee  ?     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  honour,  but  the  common  good. 

And  ordain  elders  in  every  city,  here  he  is  speaking  of 
Bishops,  as  we  have  before  said  a,  as  I  had  appointed  thee. 
If  any  is  blameless.  In  every  city,  he  says,  for  he  did  not 
wish  the  whole  island  to  be  intrusted  to  one,  but  that  each 
should  have  his  own  charge  and  care,  for  thus  he  would  have 
less  labour  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  occu- 
pied with  one  only,  and  to  bring  that  into  order. 

Ver.  6.  If  any  be  blameless,  the  husband  of  one  ivife, 
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,  shewing 
that  it  is  not  an  unholy  thing  in  itself,  but  so  far  honourable, 
that  a  married  man  might  ascend  the  holy  throne ;  and  at 
the  same  reproving  the  wanton,  and  not  permitting  their  ad- 
mission 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  for- 
bidden by  the  laws  to  enter  into  a  second  marriage,  vet  it  is 
a  thing  liable  to  many  ill  constructions.  Wishing  there- 
fore a  ruler  to  give  no  handle  for  reproach  to  those  under 
his  rule,  he  on  this  account  says,  If  any  be  blameless'2,  that2  «vt7- 

xXtlTCf. 

»  Sec  on  1  Tim.  3,  7.  Hom.  x.  h  Sav.  mar.  were  not  to  be  dis- 
p.  80.  traeted  by. 


284  A  bad  Father  unfit  to  be  a  Bishop. 

Titus  is,  if  his  life  be  free  from  reproach,  if  he  has  given  occasion 
,1?  .'—  to  no  one  to  assail  his  character.    Hear  what  Christ  says,  If 
23.    '    '  the  light  that  is  in  thee  be  darkness,  how  great  is  that  dark- 
ness ! 

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  r  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  atten- 
tion. 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. 
(2)  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  every  thing  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- 


Violence  hinders  influence.      Value  of -self-command.    285 

willed,  not  soon  angry.  For  how  shall  he  instruct  others  to  Hom. 
rule  that  passion,  who  has  not  taught  himself?  For  power  _LL_ 
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  pre- 
viously practised  himself  in  this  virtue,  he  will  grow  harsh, 
and  will  injure  and  destroy  much  that  is  under  his  rule. 

Not  given  to  wine c,  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.  Notgiven  to  filthy  lucre. 

Ver.  8.  Bat  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,  shewing  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  hath  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  busi- 
ness.    What  then,  if  he  be  ignorant  of  the  learning  that  is 

sraigMM*,  see  p.  77.  note  b. 


286  Strength  of  mind  is  more  than  eloquence. 

Titcs  without  ?  For  this  cause,  he  says,  the  faithful  word,  accord- 
— i — 1  ing  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  pre- 
vailing 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  in- 
struct 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. 

Seest  thou  how  he  shews  that  they  are  such  ?  From  their  not 
wishing  to  be  ruled,  but  to  rule.  For  he  has  glanced  at  this. 
When  therefore  thou  canst  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  ivhich  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 

d  The  Greek  does  not  exclude  the  sense  of  teaching  others. 


Silencing  fake  teachers.      Vainglory  hoic  common.       287 

their  destruction  who  perish.     And  if  some  one  has  thus  ad.   Hom. 

II 
vised,  Seek  not  to  be  a  judge,  unless  thou  canst  take  away  ^^^ 

iniquity;  much  more  may  we  say  here,  'Seek  not  to  be  a  7,  6. 

Teacher,  if  thou  art  unequal  to  the  dignity  of  the  office  ;  but 

though  dragged  to  it,  decline  it.'     Dost  thou  see  that   the 

love  of  power6,  the  love  of  filthy  lucre,  is  the  cause  of  these 

evils  ?      Teaching  things  which  they  ought  not,  he  says,/or 

filthy  lucre's  sake. 

For  there  is  nothing  which  is  not  spoiled  by  these  passions.  (3) 
But  as  when  violent  winds,  falling  on  a  calm  sea,  turn  it  up  Moral. 
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  honour  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  a  less  degree  indeed,  but  still  every  where. 
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.  Ima- 
gine, when  thou  desirest  glory,  that  thou  hast  already  attained 
it,  and  mark  the  end,  and  thou  wilt  find  it  to  be  nothing. 
Consider  with  what  loss  it  is  attended,  of  how  many  and  how 
great  blessings  it  will  deprive  thee.  For  thou  wilt  undergo 
the  toils  and  dangers,  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  thou  wilt  see  how  ridiculous  a  thing  is  glory, 
that  it  is  rather  to  be  called  shame. 

And  after  this,  lift  up  thy  thoughts  to  the  theatre1  above.  1 ;.  e. 
When  in  doing  any  good  thou  considerest  that  it  ought  to  ^regcta" 
be  displayed  to  men,  and  thou  seekest  for  some  spectators  of 
the  action,  and  art  in  travail  to  be  seen,  reflect  that  God 
beholds  thee,  and  all  that  desire  will  be  extinguished.  Retire 
from  the  earth,  and  look  to  that  theatre  that  is  in  Heaven. 
If  men  should  praise  thee,  yet  hereafter  they  will  blame  thee, 

e  So  B.  and  Sav.  mar.     Edd.  avarice. 


288  Vanity  of  human  Praise,  and  its  responsibility. 

Titus  wiH  envy  thee,  will  assail  thy  character ;  or  if  they  do  not, 
— ■ — -  yet  their  praise  will  not  benefit  thee.  It  is  not  so  with  God. 
He  delights  in  praising  our  virtuous  deeds.  Hast  thou 
spoken  well,  and  obtained  applause  ?  What  hast  thou  gained  ? 
For  if  those  who  applauded  thee  were  benefited,  changed  in 
their  minds,  become  better  men,  and  had  desisted  from  their 
evil  deeds,  then  mightest  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,  thou  oughtest  rather  to 
grieve  :  for  these  things  turn  to  their  judgment  and  con- 
demnation f.  But  thou  obtainest  glory  for  thy  piety.  If 
thou  art  truly  pious,  and  conscious  of  no  guilt,  thou  shouldest 
rejoice,  not  becaase  thou  art  reputed  pious,  but  because  thou 
art  so.  But  if,  without  being  so,  thou  desirest  the  good 
opinion  of  the  multitude,  consider  that  they  will  not  be  thy 
judges  at  the  last  day,  but  He  who  knoweth  perfectly  the 
things  that  are  hid.  And  if  while  conscious  of  guilt,  thou  art 
supposed  by  all  to  be  pure,  instead  of  rejoicing,  thou  shouldest 
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. 

Dost  thou  enjoy  honour?  reject  it,  knowing  that  it  renders 
thee  a  debtor.  Does  no  one  honour  thee  ?  thou  oughtest  to 
rejoice  at  it.  For  God  will  not  lay g  to  thy  charge  this, 
among  other  things,  that  thou  hast  enjoyed  honour.  Seest 
thou  not  that  God  upbraids  Israel  with  this  among  other 
Amos  2,  things,  by  his  prophet,  /  took  of  your  sons  for  Prophets, 
ep  and  of  your  young  men  for  sanctification?  Thou  wilt  there- 
fore gain  this  advantage  at  least,  that  thou  wilt  not  aggravate 
thy  punishment.  For  he  who  is  not  honoured  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  honoured  by  his  fellow- 
servants'1.  And  on  many  other  accounts  he  gains1  by  it. 
He  is  brought  down  and  humbled,  nor  if  he  would,  can  he 

f   B.    and  Sav.  mar.  add  '  and  con-         h  In  this  spirit  Coleridge  prays  '  to 

demnation.'  be  forgiven  for  fame.' 

e  One  Ms.  '  will  lay.'     The  sense  is         J  B.  '  will  gain.'    Ben.  '  has  cause  to 

the  same,  as  ;t  refers  to  the  contrary  rejoice.' 
case. 


Real  reward  lost  by  seek in g  praise  of  men.  289 

be    high-minded,  ifk    he   takes    the    more  heed  to  himself.   Hom. 

But  he,  who  enjoys  more  honour,  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     (4) 
possess  it,  let  us  not  seek  for  honours,  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  honour,  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    practise    virtue.     For    He    saith,    They  Matt,  c 
have  their  reward.     He  then,   who  has  no  reward   to  re-5- 
ceive,  how  shall  he  see  the   kingdom  of  heaven  ?    I  forbid 
thee  not  to  desire  glory,  but  I  would  wish  it  to  be  the  true 
gloiy,  that  which  proceeds  from  God.      WJiose  praise,  it  is  R0m.  2, 
said,  is  not  of  men,  but  of  God.     Let  us  be  pious  in  secret,29- 
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, 
wouldest  thou  desire   glory  from  them  ?    '  Be  thus  affected 
towards  all  men  with  respect  to  glory. 

It  is  for  this  reason  called  vainglory.  Dost  thou  see  the 
masks  worn  by  stage-players?  how  beautiful  and  splendid 
they  are,  fashioned  to  the  extreme  height  of  elegance. 
Canst  thou  shew  me  any  such  real  countenance  ?  By  no 
means.  What  then  ?  didst  thou  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  till  the  evening.  But  when  the  theatre  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 

k  B.  and  Sav.  mar.  '  but.'  l  Sav.  mar.  '  No,  thou  savest.' 


290         Mans  worthless  praise  requires  hard  service. 

Tnus  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  thy  house,  and  to  solitude,  and 
immediately  all  is  gone.  Thou  hast  gone  to  the  market- 
place, thou  hast  turned  upon  thee  the  eyes  of  all  present. 
What  hast  thou  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  praise  of  God.  If  this 
be  our  object,  we  shall  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  thee,  for  it  profits  nothing  ;  and  if  he 
blame  thee,  it  harms  thee  not.  But  with  God  praise  and 
blame  are  attended  with  real  gain  and  loss,  whilst  all  is  vain 
that  proceeds  from  men.     And  herein  we  are  made  like  unto 

John  5,  God,  that  He  needs  not  glory  from  men.     I  receive  not,  said 

41. 

Christ,  honour  from  men.  Is  this  then  a  light  thing,  tell 
me  ?  When  thou  art  unwilling  to  despise  glory,  say,  '  By 
despising  it,  I  shall  resemble  God,'  and  immediately  thou 
wilt  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 m,  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. 
>x«<r«-  But  how  shall  we  be  able?  If  we  think  seriously1  of  what 
<pw^6v  is  in  tliis  worj^j  ^  we  observe  that  things  present  are  a 
dream,  a  shadow,  and  nothing  better;  we  shall  easily  over- 
come 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 


m  So  Old  Lat.  and  as  it  seems  two  MSS.  but  the  reading  of  the  MSS. 
not  fully  stated. 


True  honour  is  that  in  Heaven.  2D  1 

honour  from    the    multitude,   and   to    extend    our   views  to   Hom. 

heaven,  and  obtain  the  good  things  there.     Of  which  God ~ 

grant  that  we  may  all  be  partakers,  by  the  grace  and  loving- 
kindness  of  our  Lord  Jesus  Christ,  with  Whom,  &c. 


HOMILY     III. 


Titus  i.  12,  13,  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 
Acts  17,  words,  To  the  Unknown  God;  and  again,  For  we  also  are 
23.28.  jjjs  0jjfepring f  a$  certain  also  of  your  own  poets  have  said. 
It  was  Epimenides"  who  said  this,  himself  a  Cretan,  and 
whence  he  was  moved  to  say  it  is  necessary  to  mention. 
It  is  this.  The  Cretans  have  a  tomb  of  Jupiter,  with  this 
inscription.  '  Here  lieth  Zan,  whom  they  call  Jove.'  On 
account  of  this  inscription,  then,  the  poet  ridiculing  the  Cre- 
tans as  liars,  as  he  proceeds,  introduces,  to  increase  the 
ridicule,  this  passage. 

For  even  a  tomb,  0  King,  of  thee 
They  made,  who  never  diedst,  but  aye  shalt  be. 

a  The  words  here  quoted  are  found  ogon.     v.    26.    applied    to    snepherds. 

in  Callimachus,  Hymn  ad  Jov.  v.  8.  to  Downes    suggested,    that    Epimenides 

whom  Theodoret  ascribes  them.     The  may  have  borrowed  from  Hesiod,  and 

evil  beasts,  8fC.  is  found  in  Hesiod  The-  Callimachus  from  him. 


Heathen  testimonies  against  Heathenism.  293 

If  then  this  testimony  is  true,  observe  what  a  difficulty  !  Hom. 
For  if  the  poet  is  true  who  said  that  they  spoke  falsety,  in 
asserting  that  Jupiter  could  die,  as  the  Apostle  says,  it  is  a  fear- 
fid  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  ap- 
plied this  testimony  to  their  habit  of  falsehood.  Else  why 
has  he  not  added,  "  For  even  a  tomb,  O  king,  of  thee,  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  toob. 
For  they  believed  in  other  gods,  on  which  account  the  Apo- 
stle 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  others,  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  Un- 
known 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  de- 
clare to  you.  But  those  words,  We  also  are  His  offspring, 
are  quoted  from  Aratus,  who  having  previously  said,  '  Earth's 

b  He  seems  to  mean  in  thinking  Jupiter  a  God. 


294  God  teaches  men  through  what  they  know. 

Titus  paths  are  full  of  Jove,  the  sea  is  full' — adds,  For  we  too  are 
j}— — '  His  offspring,  in  which  I  conceive  he  shews  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 
1  Cor.9,  the  Prophets,     For  this  reason  he  says,    Unto  the  Jews  I 
20'  2l*   became  as  a  Jew,  to  them  that  are  without  law,  as  without 
law,  to  those  that  are  under  the  Law,  as  under  the  Law. 
(2)     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. 
i  Sam.  Jf  it  goeth  up  by  the  way  of  his  own  coast,  then  He  hath  done 
6'  9'      US  this  great  evil,  as  their  prophets  suggested.     Do  these 
prophets  then  speak  the  truth  ?  No ;   but  he  refutes  and  con- 
founds 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 
ActsiG  did  Paul  stop  the  mouth  of  the  spirit,  that  said,  These  men 
are  the  servants  of  the  most  high  God,  which  shew  unto  us 
the   way   of  salvation  ?     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 c ;  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  every  where 
condescends. 

And  what  wonder  ?  for  He  permitted  opinions  erroneous, 
and  unworthy  of  Himself,  to  prevail,  as  that  He  was  a  body 
formerly d,  and  that  He  was  visible.     In  opposition  to  which 

c  i.  e.  by  Saul.  1  Sam.  28,  8.  time  when  the  opinions  were  allowed  tq 

d  This  word  seems  to  refer   to   the     prevail. 


17 


Condescension.    Sharp  rebuke  for  the  ill-disposed.     295 

He  says,  God  is  a  Spirit.     Again,  that  He  delighted  in  sacri-  Hom. 
fices,  which  is  far  from  His  nature.     And  He  utters  words  at 


variance  with  His  declarations  of  Himself,  and  many  such  24. 
things.  For  He  no  where  considers  His  own  dignity,  but 
always  what  will  be  profitable  to  us.  And  if  a  father  con- 
siders 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  doth  God. 
Even  in  reproving  He  condescends,  as  when  He  speaks  by 
the  prophet,  Hath  a  nation  changed  their  gods  ?  And  in  Jer.  2, 
every  part  of  Scripture  there  are  instances  of  His  condescen- 
sion both  in  words  and  actions. 

Ver.  J  3.  Wherefore  rebuke  them  sharply,  that  they  maybe 
sound  in  the  faith. 

Thishe  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  disposi- 
tions. 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  suffer  him  to  be  re- 
claimed. 

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  Rom. 
says,  receive  ye,  but  not  to  doubtful  disputations  ;  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  Daphne6, 
of  that  which  is  called  the  cave  of  Matrona,  and  of  that  plain 
in  Cilicia,  which  is  called  Saturn's.     How  are  these  sound  ? 

c  See  on  Stat.  Horn.  xvii.  Tr.  p.  291.  note  q. 


296  Clean  and  unclean  meats  now  a  falsehood. 

Titus  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 f  ought  not  to  be 
regarded,  so  neither  ought  these.  For  this  is  not  being  sound. 
For  if  thoubelievest  the  Faith,  why  dost  thou  add  other  things, 
as  if  the  Faith  were  not  sufficient  to  justify?  Why  dost  thou 
enslave  thyself  by  subjection  to  the  Law  ?  Hast  thou  no  con- 
fidence in  what  thou  believest  ?  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  jmre,  he  says,  all  things  are  pure. 

Thou  seest  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  na- 
ture, but  from  the  disposition  of  him  who  partakes  of  them. 

But  even  their  mind  and  conscience  is  defiled. 

Ver.  16.  They  prof  ess  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  con- 
sidered clean.  Nothing  is  more  unclean  than  a  bird,  for  it 
1  ixeKfot.  eats  worms  ;  or  than  a  stag,  which  is  said  to  have  its  name1 
from  eating  serpents.  Yet  all  these  were  eaten.  Why  then 
was  the  swine  forbidden,  and  many  other  things  ?  Not  be- 
cause 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  inquire  nicely  into  these  things,  what  is  more 

f  i.  e.  heathen  fahles. 


An  impure  conscience  defiles  all  things.  297 

unclean  than  wine  ;  or  than  water,  with  which  they  mostly  Hom. 

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 
apart?  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,  every  thing  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  any  thing  unclean  among  the  pure? 
But  he  that  has  a  weak  soul  makes  every  thing  unclean,  and 
if  there  be  set  abroad  a  scrupulous  inquiry  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  thesef ;  but  an  evil  will  is  unclean. 

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

ii.  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  thy  part, 
although  they  may  not  receive  thee.  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  un- 
steady and  giddy,  they  think  that  the  earth  turns  round  with 
them,  which  yet  turns  not,  but  stands  firm.  The  derange- 
ments is  of  their  own  state,  not  from  any  affection  of  the  ele- 

S  B.  '  none  of  these  things  is  un-  h  al.  the  notion,  vv'oviia.,  and  so  B. 
clean.'  it  is  better  than  bxivoia. 


298  True  purity  cannot  he  defiled  from  without. 

Titus  ment.     So  it  is  here,  when  the  soul  is  unclean,  it  thinks  all 

2    1. 

— —^-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.     Seest  thou  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  there- 
fore   to    understand  the  nature  of  things  pure,  and  things 
unclean. 
(4)         What  then  is  unclean  ?    Sin,  malice,  covetousness,  wicked- 
MoRAL.riess1.     As  it  is  written:    Wash  you,  make  you  clean,  put 
Ps.  51,  away  the  evil  of  your  doings*     Create  in  me  a  clean  heart, 
is  52     ®  God.    Depart  ye}  depart  ye,  go  ye  out  from  thence,  touch 
li.        no   unclean    thing.     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  cutoff  the  wickedness  of  his  heart  is  the  unclean  person. 

•    Sav.  fornication,  but  nowo'ia  is  re-  aXvhia,  for  aWnyogta..     '  These  things 

peated  in  the  next  quotation,  and  has  are  not  truth,  but  types,'  which  is  his 

most  authority.  usual  way  of  speaking.     Just  above, 

k  al.  of  uncleannesses.  Savile's  text  is  followed. 

1  This   hardly  makes    sense.     Read 


Legal  uncleanness  typical  of  sin.  "299 

He  who  worketh  on  the  Sabbath  is  to  be  stoned,  that  is,  he  Hom. 
who  is  not  at  all  times  devoted  to  God,  shall  perish"1.  You  — — - 
see  how  many  varieties  of  uncleanness  there  are.  The 
woman  in  childbed  is  unclean.  Yet  God  made  child-birth, 
and  the  seed  of  copulation.  Why  then  is  the  woman  un- 
clean, 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  tilings  are  not  now  required  of  us.  But  all  is  trans- 
ferred 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.  //'  thou  comest  near  Ecclus. 
it,  it  will  bite11  thee.  Nothing  is  more  unclean  than  covet-21'2* 
ousness.  Whence  is  this  manifest  ?  From  the  facts  them- 
selves. 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  cohabit- 
ing with  his  own  wife  would  be  unclean,)  but  because  of  the 
wickedness  of  the  act,  and  the  injury  done  to  his  neighbour 

m  See  on  Stat.  Horn.  xii.  Tr.  p.  209.         n  Sav.  *5»'£sra/,  which  reading  Ben. 

note  i.     "Where  it  appears  that  he  does  unaccountably  neglects,  having  2«£s7«« 

not  exclude  a  reference  to  the  Lord's  and  in  Lat.  suscipiet. 
Dav. 


300  Nothing  unclean  but  transgression. 

Titus  in  his  nearest  interests.     Dost  thou  see  that  it  is  wickedness 

2    1 

■ — — —  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  neighbour.  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 

Gen.  l,  to  be  the  wife  of  one  man,  since  it  is  said,  3Iale  and  female 
created  He  them.  And,  they  twain  shall  he  one  flesh..  Not 
'  those  many,'  but  they  twain  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,  &c. 


27. 


HOMILY     IV 


Titus  ii.  2—5. 

That  the  aged  men  be  sober,  grave,  temperate,  sound  in  faith, 
in.  charity,  in  patience.  The  aged  women  likeivise,  that 
they  be  in  behaviour  as  becometh  holiness,  not  false  ac- 
cusers, not  given  to  much  nine,  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  hus- 
bands, 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  addi- 
tion it  hasa  a  slowness,  a  timidity,  a  forgetfulness,  an  insensi- 
bility, 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  re- 
mind. For  there  are,  indeed  there  are,  among  the  old,  some  0m 
who  rave  and  are  beside  themselves,  some  from  wine,  and 
some  from  sorrow.     For  old  age  makes  them  narrowminded. 

Sound  in  faith,  in  charity,  in  patience. 

He  has  well  added  in  patience,  for  this  quality  more  espe- 
cially befits  old  men. 

a  Ms.   Colb.  And  youth  indeed   has         b  vwpaXitvt      E.  V.  sober. 
many  faults,  old  age  however  has. 


302  Duties  of  women,  old,  young,  and  married. 

Titus      Ver.  3.   The  aged  women  likewise,  that  they  be  in  behaviour 
-J—L—Las  becometh  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  espe- 
cially 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  thou  forbiddest  a  woman  to  teach  ;  how  dost  thou 
l  Tim.  command  it  here,  when  elsewhere  thou  sayest,  /  suffer  not 
2' 12'  a  woman  to  teach  ?  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  no  where  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. 
(2)  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, 
Ecclus.  A  man  and  his  wife  that  agree  together.     For  where  this 
25' l'     exists,  there  will  be  nothing  that  is  unpleasant.     For  where  the 
head  is  in  harmony  with  the  body,  and  there  is  no  disagree- 
ment between  them,  how  shall  not  all  the  other  members  be 
at  peace  ?     For  when  the  rulers  are  at  peace,  who  is  there  to 


A  heal  hen  husband  may  be  icon  by  Christian  behaviour.  303 

divide  and  break  up  concord?   as  on  the  other  hand,  where   Hom. 

these  are  ill  disposed  to   each  other,  there  will  be  no  good '— 

order  in  the  house.  This  then  is  a  point  of  the  highest  im- 
portance, and  of  more  consequence  than  wealth,  or  rank,  or 
power,  or  aught  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  per- 
suaded; and  if  he  be  a  Christian,  he  will  become  a  better 
man.  Seest  thou  the  condescension  of  Paul  ?  He  who  in 
every  thing  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  god- 1  Tim. 
liness  and  honesty ,-  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  vir- 
tuous, 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 
thou  gain  nothing  else,  and  do  not   attract  thy  husband  to 


304  The  Teacher's  duty.     Power  of  his  Example. 

Titus  embrace  right  doctrines,  yet  thou  hast  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  every  where  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  shewing  thyself  a  pattern  of  good 
works. 

Let  the  elder  women,  he  says,  teach  the  younger,  but  do 
thou  thyself  exhort  young  men  to  be  soberminded.  And 
let  the  lustre  of  thy  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  excellencies. 

In  doctrine  shewing  nncorruptness,  gravity,  sincerity. 
Ver.  8.  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. 
(3)  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  coi'responds  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. 

Dost  thou  see  what  he  has  previously  said,  that  he  that  is 


A  Chris/ tan  life  will  be  admired  in  a.  slave.  305 

of  the  contrary  part  may  he  ashamed,  having  no  evil  thing  Hom. 

to  say  of  yon.     He  therefore  is  deserving  of  condemnation, — 

who  under  pretence  of  continence  separates  wives  from  their 
husbands,  and  he  who  under  any  other  pretext  takes  away 
servants  from  their  masters.  This  is  not  speech  thai  cannot 
be  condemned,  but  it  gives  great  handle  to  the  unbelieving, 
and  opens  the  mouths  of  all  against  i:s. 

Not  answering  again. 

Ver.  10.  Not  purloining,  but  shewing  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  thou  servest  thy  master 
with  good  will,  yet  the  occasion  of  this  service  proceeds  from 
thy  fearc,  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  every  where,  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  breeding11,  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 

*  i.  e.  of  God.  A  Colb.  way  of  life. 

X 


306         Moral  disadvantages  of  the  state  of  slavery. 

Titus  honour  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,  impos- 
ing a  restraint  upon  a  class  naturally  so  self-willed,  has  ren- 
dered 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 
infixed  in  their  souls  a  fear  of  the  Resurrection,  of  the  Judg- 
ment, and  of  all  those  things  which  we  are  taught  by  our 
philosophy  to  expect  after  death,  they  have  been  able  to  re- 
sist 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  shews  so  much  consider- 
ation for  this  class  of  men:  since  the  more  wicked  they  are, 
the  more  admirable  is  the  power  of  that  preaching  which  re- 
forms them.  For  we  then  most  admire  a  physician,  when 
he  restores  to  a  healthy  and  sane  state  one  who  was  de- 
spaired of,  whom  nothing  benefited,  who  was  unable  to  com- 
mand 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  shew  all 
good  will  in  matters  intrusted  to  them,  to  be  particularly 
faithful  in  their  masters'  concerns,  and  obedient  to  their  com- 
mands. 
U\  Do  not  therefore  think  that  I  enlarge  upon  this  subject 
Moral,  without  a  purpose.  For  the  rest  of  my  discourse  will  be  ad- 
dressed to  servants.  Look  not  to  this,  my  good  friend,  that 
thou  servest  a  man,  but  that  thy  service  is  to  God,  that  thou 


Joseph  won  the  confidence  of  a  Heathen  master.       307 

adornest  the  Gospel.  Then  thou  wilt  undertake  every  thing  Hom. 
in  obedience  to  thy  master,  bearing  with  him,  though  impatient,  IV' 
and  angry  without  a  cause.  Consider  that  thou  art  not 
gratifying  him,  but  fulfilling  the  commandment  of  God ;  then 
thou  wilt  easily  submit  to  any  thing.  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  him- 
self, whom  he  serves  so  well,  even  though  he  be  brutish  and 
stone-hearted,  inhuman  and  ferocious,  will  commend  and  ad- 
mire him,  and  will  honour  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  shew  you  by  an  example.  Joseph,  who 
was  of  a  different  religion  from  the  Egyptian,  was  sold  to  the 
chief  cook6.  What  then  did  he  ?  When  he  saw  the  young 
man  was  virtuous,  he  did  not  consider  the  difference  of  their 
religion,  but  loved  and  favoured  and  admired  him,  and  com- 
mitted 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  qfaProv.  6, 
man;  therefore  he  will  not  regard  any  ransom,  neither  will  he  34-  3o* 
rest  content,  though  thou  givest  many  gifts.  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  honoured.  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, 

<•  So  LXX,  Gen.  39,  1.  corap.  on  Stat.  Hom.  xix.  11.  Tr.  p.  316,  and  note  p. 

x  -2 


308  Joseph  honoured  in  prison,  though  all  was  against  him. 

Titus  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  honour  in  the 
house,  when  we  see  what  great  regard  he  obtained  even  in  a 
prison.  You  know  how  practised  in  cruelty  are  the  dis- 
positions of  those  who  have  the  custody  of  prisons.  They 
profit  by  the  misfortunes  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  impri- 
soned. For  who  would  not  have  been  incensed  against  a 
young  man,  who  having  been  raised  to  so  great  honour,  was 
charged  with  requiting  such  favours  by  a  base  attempt  upon 
his  master's  wife.  Would  not  the  keeper,  considering  these 
things,  the  honour  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. 
(5)         For  if  Paul  requires  this  of  one  who  is  promoted  to  a  Church, 

f  tA*o]a«*>v,  literally  '  dragged,'  see  on  Stat.  Hom.  i.  16.  Tr.  p.  18. 


77/  e  fa  m  ily  a  m  o  del  for  a  11  go  vera  merit.  309 

saying,  If  a  man  know  not  how  to  rule  his  own  house,  how  Hom. 
shall  he  take  care  of  the  Church  of  God?  it  was  fit  that  he 


1  Tim. 

who  was  to  be  a  governor,  should  first  be  an  excellent  ruler  3,  5. 
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  inquired 
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  shewn  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  shew  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  look  ye  so  sadly  to-day  ?  And  not  Gen.40, 
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  bi-other  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  over- 
come 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  every  thing.  And  if  it  has  such  power  in  slaves,  how 
much  more  in  those  who  are  free  ?  This  then  let  us  practise, 
whether  bond  or  free,  men  or  women.     Thus  we   shall  be 


310  Bad  men  overawed  by  virtue. 

Tittts  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  honour  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,  &c. 


HOMILY    V. 


Titus  ii.  11 — 14. 

For  the  grace  of  God  that  bringeth  salvation  hath  appeared 
unto  alt  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  pur  fy  unto  Him- 
self 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  offence  to 
their  masters,  even  in  common  matters,  he  adds  the  just 
cause,  why  servants  should  be  such  :  For  the  grace  of  God, 
that  bringeth  salvation,  hath  appeared.  Those  who  have 
God  for  their  Teacher a,  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  favours.  For  if  one,  whose 
servant  had  committed  many  offences,  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 

a  Colb.  a  Divine  Teacher. 


312          Grace  to  deny  worldly  lusts  given  with  pardon. 

Titus  bestow  high  favours  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 
wrere  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,  hath  appeared,  teaching 
us  that,  denying  ungodliness  and  worldly  lusts,  we  shoidd 
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  to- 
gether 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,1  but  denning.  Denying  implies  the  greatest  dis- 
tance, the  greatest  hatred  and  aversion.  With  as  much  reso- 
lution 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  pre- 
sent life  are  worldly  lusts b,  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  un- 
]u<ri(iiiuv  godliness1.'  Ungodliness  relates  to  doctrines,  worldly  lusts  to 
a  wicked  life. 

And  should  live  soberly,  righteously,  and  godly  in  the  pre- 
sent world. 
(2)  Dost  thou  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 
^ax^arhs  so  strong  a  passion.  And  he  is  certainly  a  more  powerless2 
charioteer  who  cannot  manage  a  gentle  horse,  than  he  who 
cannot  restrain  a  wild  and  unruly  one.     What  then  ?  says  he, 

b  2  Mss.  add,  whatever  things  go  not  with  us  to  heaven  are  worldly  lusts 


Lore  of  money  the  worse  as  not  a  natural  Passion.     313 

is  the  love  of  wealth  weaker  than  the  love  of  women  ?  This  Hom. 

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  re- 
gard for  wealth,  but  for  women  they  had  great  regard,  in  re- 
spect of  their  chastity.     And  no  one  blamed  him  who  coha- 
bited 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  indif- 
ferent 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  beiTim.6, 
therewith    content0.       But    concerning     women     he    says,   ' 
Defraud  ye  not  one  the  other,  except  it  be  with  consent —  lCor.  7, 
and  come  together  again.     And  you  see  him  often  laying 
down  rules  for  a  lawful  intei'course,  and  he  permits  the  enjoy- 
ment of  this  desire,  and  allows  of  a  second  marriage,   and 
bestows  much  consideration  upon  the  matter,  and  never  pu- 
nishes on  account  of  it.     But  he  every  where  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 forsaheth  «o£Lukei4, 
all  that  he  hath ;  but  he  no  where  says, '  Whosoever  forsaketh 
not  his  wife ;'  for  he  knew  how  imperious  that  passion  is. 
And  the  blessed  Paul  says,  Marriage  is  honourable  in  all,  Heb.i3, 
and  the  bed  undejiled;    but  he  has  no  where  said  that  the   ' 
care  of  riches  is  honourable,  but  the  reverse.     Thus  he  says 
to  Timothy,  They  that  will  be  rich  fall  into  temptation  and\T\m.§, 
a  snare,  and  into  many  foolish  and  hurtful  lusts.     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 


c  2  Mss.  and   Old   Lat.  add,  "  And     no  commandment  of  the  Lord."     Which 
about  virgin?  what   says    he  ?    I  have     Mbntf.  rejects  with  little  reason. 


314     Avarice  inexcusable.     Hope  of  ChrisCs  appearing. 
Titus  be  tormented  with  the  desire  of  it,  for  nothing  so  much  causes 

2    14 

— — -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,  inas- 
much 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  ive  should  live  godly  in  this  present  world. 

And  what  is  this  hope  ?    what  the  reward  of  our  labours  ? 

Looking  for  the  blessed  hope  and  the  appearing. 

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

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

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 c  ? 

The  great  God.     When  he  says  great  with  respect  to  God, 

1  ivoxv-  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  front  all  iniquity,  and  purify  unto  Himself  a  peculiar 
people. 

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

d  This  is  the  meaning,  as  Middleton  He    received  us  when  not   approved,' 

has  shewn.    The  English  Version,  The  so    that  this    would  be,  '  how  will    he 

great  God  and  our  Saviour,  is  ambigu-  not  punish   us  if  he  finds   us   not  ap- 

ous.  proved ;'  but  B.  has  not  the   negative, 

e  Edd.  eiiK  iti^oxifiovvTas  Xapmiy.    The  which  Downes  had  rejected, 
order  does  not  admit  the  sense,  '  seeing 


Some  sins  to  be  checked  with  authority.  315 

Zealous  of  good  works.  Hom. 

v. 


Dost  thou  see  that  our  pai't  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  loving- 
kindness  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  re- 
buked 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  au- 
thority. Observe  how  he  would  have  him  insist  on  these 
things  with  independence,  and  with  entire  freedom1.  ■i&arMti 

Let  no  man  despise  thee.     But 

Chap.  iii.  1.  Put  them  in  mind  to  be  subject  to  principa- 
lities  and  powers,  to  obey  magistrates,  to  be  ready  to  every 
good  work,  to  speak  evil  of  no  man,  to  be  no  braiders. 

Wliat  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 
inquire  into  the  matter.     For  why,  he  says,  dost  thou  judge  Eom- 
thy  brother?    But  if  they  are  not  true,  how  great  the  firef.     : 
Hear  what  the  thief  says  to  his  fellow  thief.     For  we  are  also  Luke 
in   the   same   condemnation.      We    are    running   the    same 
hazard2.     If  thou  revilest  others,  thou  wilt  soon  fall  into  the2 *r*»» 
same  sins.     Therefore  the  blessed  Paul  admonishes  us:  Let1  Cor- 
him  that  standeth,  take  heed  lest  he  fall. 


i.  e.  hereafter.    See  Hom.  i.  on  Tit.  i.  4.  p.  2/7.  :  how  great  a  flame. 


316      Gentleness  comes  of  thinking  what  we  once  were. 
Ti-tus       To  be  no  brawlers,  but  gentle,  shewing  all  meekness  unto 

3,  3.  4.       7. 

— all  men. 

Unto  Greeks  and  Jews,  to  the  wicked  and  the  evil.  For 
when  he  says,  Let  him  that  standeth  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 
Gal.4,3.  he  says,  Even  so  we,  when  we  were  children,  were  in  bondage 
under  the  elements  of  the  world.     Therefore  he  says,  Re- 
vile no  one,  for  such  also  thou  wast  thyself. 

For  we  ourselves  also  were  sometimes  foolish,  disobedient, 
deceived,  serving  divers  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  thyself,  thou  art  inclined 
to  revile  others,  consider  thy  own  former  life,  and  the  uncer- 
tainty of  the  future,  and  restrain  thy  anger  e.  For  if  thou 
hast  lived  virtuously  from  thy  earliest  youth,  yet  nevertheless 
thou  mayest  have  many  sins;  and  if  thou  hast  not,  as  thou 
thinkest,  consider  that  this  is  not  the  effect  of  thy  virtue,  but 
of  the  grace  of  God.  For  if  He  had  not  called  thy  fore- 
fathers, thou  wouldest  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  tie  have  done,  but  according  to  His 
mercy  He  saved  us,  by  the  (cashing  of  regeneration,  and 
renewing  of  the  Holy  Ghost. 
i  0«/3«.  Strange !  How  were  we  drowned '  in  wickedness,  so  that 
'"r"r,M"""  we  could  not  be  purified,  but  needed  a  new  birth  ?    For  this 

2  Colb.  and  Old  Lat.  impulse. 


Regeneration  by  grace.     Man  before  the  Gospel.      817 

is  implied  by  Regeneration.     For  as  when  a  house  is  in  a  Hom. 

ruinous  state  no  one  places   props  under  it,  nor  makes  any — 

addition  to  the  old  building,  but  pulls  it  down  to  its  found- 
ations, 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  shew  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  aban- 
doned, 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  (4) 
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;  every  thing  was  sub- 
verted. 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 
god1  of  such  character.  Their  oracles  frequently  required l  Mer- 
them  to  put  such  and  such  men  to  death.  Let  me  tell  youcury 
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  pre- 
vailed with  them.  But  afterwards,  when  the  young  men 
resisted  and  stood  upon  their  defence,  it  was  no  longer  done. 
If  now  it  had  been  just,  it  ought  not  to  have  been  prevented, 


318  Horrid  and  unnatural  vices  of  the  Heat  lien. 

Titus  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  succes- 
sion, 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  Paederasty,  as  well  as  anoint- 
ing for  wrestling h,  should  not  be  allowed  to  slaves,  as 
if  it  was  an  honourable  thing;  and  they  had  houses  for  this 
purpose,  in  which  it  was  openly  practised.  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  assem- 
blies, women  were  admitted  to  the  spectacle.  There  was 
seen  the  abomination  of  a  virgin  sitting  in  the  theatre  during 
the  night,  amidst  a  drunken  multitude  of  young  men  madly 
revelling.  The  very  festival  was  the  darkness,  and  the  abomi- 
nable deeds  practised  by  them.  On  this  account  he  says,  For  ice 
ourselves  also  were  sometimes  foolish,  disobedient,  deceived, 
serving  divers  lusts  and  pleasures.  One  man  loved  his  step- 
mother \  a  woman  her  step-son,  and  in  consequence  hung  her- 
self. For  as  to  their  passion  for  boys,  whom  they  called  their 
Pcedica,  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  out- 
rage 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?  AVhat  is  more 
diversified  than  this  pleasure  ?  The  wife  of  a  certain  one 
fell  in  love  with  another  man,  and  with  the  help  of  her  adul- 
terer, 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  him- 

h  Lit.  drily,  i.  e.  without  the  bath,  of  Phoenix.  II.  ix.  452.  What  follows 
as  in  the  case  of  wrestling,  which  was  refers  to  Hippolytus,  of  whom  Mont- 
practised  by  all  that  were  free.  faucon  seems  to  forget  that  this  could 

'  Downes  may  be  right  in  taking  this  not  be  said. 


Sensuality  leads  to  hatred.     Errors  of  wiser  Heathens.  319 

self  became  mad,  and  was  haunted  by  furies.     After  this  the  Hom. 
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 k,  with  this  view,  that 
I  may  convince  the  Gentiles,  what  evils  then  prevailed  in  the 
world.     But  we  may  shew  the  same  from  our  own  writings. 
For  it  is  said,  They  sacrificed  their  sons  and  their  daughters  ps.i06, 
unto  devils.     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?  Ps<  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  overreacheth  another  in  any  matter. 
Mark  also  what  Paul  says,  Be  not  deceived,  neither  fornicators,  j  Cor.6 
nor  idolaters,  nor  adulterers,  nor  effeminate,  nor  abusers9-10- 
of  themselves  with  mankind,  nor  covetous,  nor  drunkards, 
nor  revilers,  shall  inherit  the  kingdom  of  God.  And  such 
were  some  of  you.  Dost  thou  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  ye  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  common1,  as  if  he  were  a  pimp  and  pander  to 
their  lusts. 

k  His  object  was  probably  to  take  sensual  views.    Some  have  seen  a  great 

familiar   instances,    these    are   chiefly  truth  allegorised  in  this,  and  it  may  be 

from  the  Greek  Drama.  justly,  but  ordinary  Greeks  would   be 

1  This  is  an  unfair  view  of  Plato's  more  likely  to  take  it  as  St.  Chrysostom 

Republic,  against  which,  however,  it  is  does,    and  Plato  perhaps  hints  that   it 

a  real  objection  that  it  sets  aside  a  law  of  would  be  so  in  practice,  b.  viii.  init. 
nature,  though  with  political,  and  not 


320   Laws  of  nature.     Present  blessings  a  pledge  of  future. 

Titus       Living  in  malice  and  envy. 

— !— 1_  For  if  those  who  professed  philosophy  among  them  made 
such  laws,  what  shall  we  say  of  those  who  were  not  philoso- 
phers? If  such  were  the  maxims  of  those  who  wore  along 
1  «?<73*»*  beard,  and  assumed  the  grave  cloak ',  what  can  be  said  of 
others  ?  Woman  was  not  made  for  this,  O  man,  to  be  prosti- 
tuted as  common.  O  ye  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  thai,  the  kindness  and  love  of  God  our 
Saviour  towards  man.  appeared,  Not  by  works  of  righteous- 
ness 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  ye  are  even 
already  heirs. 

Tliis  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. 
(5)  Let  us  then  give  thanks  to  God,  and  not  revile  them;  nor 
Mo"A1- accuse  them,  but  rather  let  us  beseech  them,  pray  for  them, 


The  soul's  sickness  not  eared  for  as  the  body's.       321 

counsel  and  advise  them,  though  they  should  insult  and  Hon. 
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. 
Know  ye  not  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 
intreating  the  physicians  to  cure  them,  and  sitting  persever- 
ingly  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 
attacked1  by  this  dangerous  disease.  But  when  it  is  too  late,  iai,wast. 
we  become  sensible  of  it.  Consider  how  disgraceful  anding- 
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  counselling  us,  and  informing  us  what  is 
to  be  done,  and  what  not  to  be  done.  Let  us  then  hold  fast 
that  hopem.  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  hath  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  shew  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 
wTill  be  our  punishment.  For  if  I,  He  says,  had  not  come  j0hni5 
and  spoken  unto  them,  they  had  not  had  sin,  but  now  they 22- 

m  So  Ben.  from  Colb.     Sav.  this  care. 
Y 


322  We  are  answerable  for  grace  received. 

Titus  have  no  clokefor  their  sin.     But  God  forbid  that  this  should 
■  3>  '    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,  &c, 


HOMILY      VI. 


Titus  iii.  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  un- 
profitable and  vain.  A  man  that  is  an  heretic  after  the 
first  and  second  admonition  reject.  Knowing  that  he  that 
is  such  is  subverted,  and  sinneth,  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,  Ye  know  that  our  Lord  being  rich  became  poor,  that  2  Cor. 
tee  through  His  poverty  might  be  rich.  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  succour  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 
y2 


324     Arguing  with  obstinate  heretics  is  waste  of  labour. 

Titos  that  are  afflicted.     For  this  is  to  maintain  good  works.     For 

3' 12,  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 

iTim.i,to    Timothy  he   mentions  fables   and  endless  genealogies. 

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  labour  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  shouldest  thou  labour  in  vain, 
sowing  upon  a  rock,  when  thou  shouldest  spend  thy  honour- 
able toil  upon  thy  own  people,  in  discoursing  with  them 
upon  almsgiving  and  every  other  virtue  ?    How  then  does  he 

2Tim.2  elsewhere  say,  If  God  peradventure  will  give  them  repent- 

25.  ance;  but  here,  A  man  that  is  an  heretic  after  the  first  and 
second  admonition  reject,  knowing  that  he  that  is  such  is 
subverted  and  sinneth,  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 

i  #vliTi{,.  when  he  is  known  and  manifest  to  all,  why  dost  thou  contend1 

us  in  vain  ?  why  dost  thou  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  thee,  or  Tychi- 
cus;  be  diligent  to  come  unto  me  to  Nicopolis.  What  sayest 
thou  ?  After  having  appointed  him  to  preside  over  Crete, 
dost  thou  again  summon  him  to  thyself?    It  was  not  to  with- 

2  (r^«x«  draw  him  from  that  occupation2,  but  to  discipline  him  the 
more  for  it.  For  that  he  does  not  call  him  to  attend  upon  him, 
as  if  he  took  him  every  where  with  him  as  his  follower, 
appears  from  what  he  adds  : 

For  I  have  determined  there  to  winter. 

*  B.  Colb.  and  Old  Lat.  omit  the  part  in  brackets. 


Christian  liberality.    Some  controversy  unavoidable.     325 

Now  Nicopolis b  is  a  city  of  Thrace.  Hom. 

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  intrusted,  but  of  the  number  of  his  companions.  But 
Apollos  was  the  more  vehement,  being  an  eloquent  man,  and  Actsis, 
mighty  in  the  Scriptures.  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  thee.  Greet  them  that  Jove  us  in 
the  faith. 

That  is,  either  those  that  love  Paul  himself6,  or  those  men 
that  are  faithful. 

Grace  be  xciih  you  all.     Amen. 

How  then  dost  thou  command  him  to  stop  the  mouths  of  (2) 
gainsayers,  if  he  must  pass  them  by  when  they  are  doing 
every  thing  to  their  own  destruction d  ?  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  behoved  him  to  withstand  and 
contend  with  them;  and  manfully  await6  them,  but  if  thou 
art  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  our  words 

b    Montfaucon  mentions  two   of  the  every  thing  for  mischief,'  part  of  the 

name  in  Thrace.     Mr.  Greswell  takes  answer,  omitting  '  their  own,'  and  add- 

this  to  be  in  Epirus.  ing  ctbrot  in  the  sense  of  ultro.     Other 

c  He  means,  perhaps,  that  in  faith,  copies  vnry. 

(which    has    not  the    article,)   may   be  e    •xtni'ifTu^a.i,    or    as   P-.    vi^'iaraao. 

applied  to  this.  Ed.  Par.  proposes  ■x^off'Krra.adu.i,  '  to  re- 

d    B.    makes    '  When    they    undoing  sist,'  but  needlessly. 


326      Alms  benefits  the  giver  more  than  the  receiver. 

Titus  than  our  money,  and  not  to  give  ourselves  up  to  all  sorts  of 
— - — —  persons. 

What  means,  that  they  he  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  shews  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  ex- 
treme 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 f,  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  jt  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  assist- 
ance from  others  I  But  you  see  him  receiving  and  requesting 
Phil.  4,  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.  And  at  the  beginning  too,  when  men  sold  all  their 
possessions  and  laid  them  at  the  Apostles'  feet,  the  Apostles, 
seest  thou,  were  more   concerned  for  them  than  for  those 

'  He  probably  means  their  own  stores. 


17. 


Almsgiving  is  meant  to  detach  us  from  love  of  riches.    3*27 

who  received  their  alms.     For  if  their  concern  had  only  been  Hom. 
that  the  poor  might  by  any  means  be  relieved,  they  would  — 


not  have  judged  so  severely  of  the  sin  of  Ananias  and  Sap- 
phira,  when  they  kept  back  their  money.     Nor  would  Paul 
have  charged  men  to  give  not  grudgingly  nor  of  necessity.  2  Cor.  9, 
What  sayest  thou,  Paul?  dost  thou  discourage  giving  to  the 
poor?  No,  he  answers;   but  I  consider  not  their  advantage 
only,  but  the  good  of  those  who  give.     Dost  thou  see,  that 
when  the  prophet  gave  that  excellent  counsel  to  Nebuchad- 
nezzar, he  did  not  merely  consider  the  poor.     For  he  does 
not  content  himself  with  saying,  Give  to  the  poor;   but  what? 
Break  off  thy  sins  by  almsdeedss,  and  thine  iniquities  6yDan.  4, 
shewing  mercy  to  the  poor.     Part  with  thy  wealth,  not  that27' 
others  may  be  fed,  but  that  thou  mayest  escape  punishment. 
And  Christ  again  says,  Go  and  sell  that  thou  hast,  and  give  Matt. 

to  the  poor and  come  and  follow  Me.     Dost  thou  see  1  '     ' 

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  leamt  to  give  to  him 
that  needs,  will  in  time  leam  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  practise  them,  and  no  other 
is  saved  thereby.  But  almsgiving  extends  to  all,  and  em- 
braces 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     (3) 
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 

S  E.  V.  righteousness. 


32. 


328  Parting  with  riches  of  itself  a  gain. 

Titus  of  Christ.     Would  you  learn  how  excellent  a  thing  it  is  ?  In 

3    12 

"'  "      the  time  of  the  Apostles,  men  selling  their  possessions  brought 
them  to   them,  and   they  were   distributed.     For  it  is  said, 

Acts  4,  Distribution  was  made  unto  every  man  according  as  he  had 
need.  For  tell  me  now,  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  quarrelled  with  each 

Acts  4,  other.  The  latter  had  one  soul.  They  were  of  one  heart, 
and  of  one  soul,  it  is  said,  and  grace  teas  upon  them  all. 
And  they  lived  in  great  simplicity'1.  Dost  thou  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  neighbour,  and 
they  will  enjoy  freedom  in  every  respect.  Such  an  one  can 
not  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  incum- 
bered 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,  whilst  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  pas- 

h   Edd.     uQiXilus,    '   utility,'   which     which    agrees    with    a<pi\bmTi,    Acts 
makes   little   sense.      B.    Tn%   u$lXi'icc;,     2,  46. 


Worldly  burdens  suit  not  the  narrow  way.  3-Ji) 

sion.     Then  he,  you  say,  will  have  the  greater  reward. — By   Hom. 
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  stumbliug-blocks  and  impedi- 
ments. 

Others  not  only  divest  themselves  of  riches,  but  macerate 
their  bodies,  as  travellers  in  the  narrow  way.  Instead  of 
doing  this,  thou  heatest  more  intensely  the  furnace  of  thy 
passions,  and  gettest  more  about  thee1.  Go  therefore  into 
the  broad  way,  for  it  is  that  which  receives  such  as  thee. 
But  the  narrow  way  is  for  those  who  are  afflicted  and  strait- 
ened, who  bear  along  with  them  nothing  but  those  burdens, 
which  they  can  carry  through  it,  as  almsgiving,  love  for  man- 
kind, goodness,  and  meekness.  These  if  thou  bearest,  thou 
wilt  easily  find  entrance,  but  if  thou  takest  with  the  j  arrogance, 
a  soul  inflamed  with  passions,  and  that  load  of  thorns,  wealth, 
there  is  need  of  wide  room  for  thee  to  pass,  nor  wilt  thou  well 
be  able  to  enter  into  the  crowd  without  striking  others,  and 
coming  down  upon  them  on  thy  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  neighbours  to  flee  from  him,  but  brings  men  nearer  to 
him,  even  to  link  themselves  with  himk.  But  if  riches  in 
themselves  are  thorns,  what  must  covetousness  be  ?  Why 
dost  thou  take  that  away  with  thee  ?  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,  Whoso  diggeth  a  pit  shall  fall  therein.  Ecclus. 
Though  they  bind  our  hands  and  our  feet,  the  affliction  will2  ' 
have  power  to  set  us  loose.    For  observe  this  miracle.    Those 

'  2  Mss.  have  the  middle  voice.  lives  with,  but  New    Par.  from  Colb. 

k   Edd.   <ruv$<a£*;vT«s,    to   spend    their     auvhox^mai,  and  so  B. 


330       God  delivers  those  from  trouble  who  submit  to  it. 

Titus  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  lhat  furnace  expecting  deliverance, 
Dan.  3,  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  thee,  0  king,  that  we  will  not  serve  thy  gods, 
nor  worship  the  golden  image  which  thou  hast  set  up.  But 
we,  as  if  bargaining  on  the  chastisements  of  the  Lord,  even 
fix  a  time,  saying, '  If  He  does  not  shew  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 
thou  fallest  into  tribulation,  be  not  in  haste  to  be  delivered l, 
prepare  thy  mind  for  all  endurance,  and  speedily  thou  shalt 
be  delivered  from  thy  affliction.  For  God  brings  it  upon 
thee  for  this  end,  that  He  may  chasten  thee.  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  per- 
secution arose,  and  a  severe  war  was  raging  against  the 
Church,  two  men  were  apprehended.  The  one  was  ready  to 
suffer  any  thing  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 

1  2  Mss.  quote  Ecclus.  2,  2.  Make  not  haste  in  time  of  trouble. 


Trials  prolonged  if  we  are  impatient.  331 

the  one  who  was  ready  to  endure  any  thing,  to  be  beheaded.   Hom. 
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  any  thing. 
Joseph  too,  when  he  was  urgent  to  escape  from  prison,  was 
left  to  remain  there.  For  hear  him  saying,  Indeed  I  was  Gen.40, 
stolen  away  out  of  the  land  of  the  Hebrews ;  but  do  thou 
make  mention  of  me  to  the  king.  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. 


HOMILIES 

OF 

S.   JOHN    CHRYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLE, 
ON  THE 

EPISTLE  OF  S.   PAUL  THE  APOSTLE 

TO 

PHILEMON. 


ARGUMENT. 

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  a,  and  of  such  believers  as  even  to   be 
called  a  Church  :  therefore  he  says  in  this  Epistle,  And  to  the  Church  v.  2. 
that  is  in  thy  house.     He  bears  witness  also  to  his  great  obedience, 
and  that  the  bowels  of  the  Saints  are  refreshed  in  him.     And  he  v.  7. 
himself  in  this  Epistle  commanded  him  to  prepare  him  a  lodging,  v.  22. 
It  seems  to  me  therefore  that  his  house  was  altogetherb  a  lodging  for 
the  Saints.     This  excellent '  man,  then,  had  a  certain  slave  named  i  ta,v/tu. 
Onesimus.    This  Onesimus,  having  stolen  something  from  his  master,  <™'°s 
had  run  away.     For  that  he  had  stolen,  hear  what  he  says:  If  he  fore." 
hath  wronged  thee,  or  oweth  thee  ought,  I  will  repay  thee.     Coming  v.  18,19. 
therefore   to  Paul  at  Rome,  and  having  found  him  in  prison,  and 
having  enjoyed  the  benefit  of  his  teaching,  he  there  also  received 

*  B.  and  a  Venice  Ms.  read  tuttZv.  b  -riiruii  Iiikxi.  The  phrase  occurs 
Edd.  yrurrnv,  which  applies  to  the  house-  again  in  a  few  lines,  where  it  is  trans- 
hold  as  one.  lated  '  on  every  account.' 


334  Occasional  Epistles.    Use  of  suck  notices  of  the  Apostles. 

Baptism.  For  that  he  obtained  there  the  gift  of  Baptism  is  manifest 
from  his  saying,  Whom  1  have  begotten  in  my  bonds.  Paul  there- 
fore writes,  recommending  him  to  his  master,  that  on  every  account 
he  should  forgive  him,  and  receive  him  as  one  now  regenerate c. 

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  ne- 
cessary, should  have  been  inscribed"1,  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  con- 
versation, 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  lodgedf — to 
relate  every  thing  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  transjjort  our  minds  thither, 
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  inquires, 
where  he  lives,  what  he  is  doing,  whither  he  is  going :  and  say,  should 
we  not  make  these  inquiries  g  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 
run  away,  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 


c  B.  and  Ven.  here  add,  '  And  on  by  the  word  '  annexed.' 

this  score  forgive  him  every  thing.  And  e  So  B.  and  Ven.  Edd.  where  they 

so  much  for  the  argument.     Now  let  us  sat  and  when  they  walked, 

proceed  to  the  solution  of  the  questions.  f    l.at.    '    landed,'    but    Ka.Tn^nira.v 

Inasmuch  as  some  venture  to  say,'  &c.  bears  the  other  sense,  and  he  means 

and  presently, *  For  I  say  not  only  this,  evidently  '  in  what  part  of  the  house.' 

that  it  was  proper  .  .  .  but  add  this  also,  B.  and  Ven.  have,  '  I  would  not  have 

that  I  wish.'  been  weary  of  relating.' 

d  He  means  in  the  Canon,  as  before  e  B.  and  Ven.  X^armra.;. 


State  of  slavery  lawful  and  capable  of  good  use.       335 

ought  not  to  abandon  the  race  of  slaves,  even  if  they  have  proceeded 
to  extreme  wickedness.  For  if  a  thief  and  a  run-away  become  so 
virtuous  that  Paul  was  willing  to  make  him  a  companion,  and  says  in 
this  Epistle,  that  in  thy  stead  he  might  have  ministered  unto  me,  v.  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 
Onesiraus,  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  dost  thou  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  mas- 
ter 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,  Art  thou  called,  being  a  servant?  care  not  1  Cor.  7, 
for  it :  but  if  even  thou  mayest  be  made  free,  use  it  rather;  that  ' 
is,  abide  in  slavery11.  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  i  Tim. 
own  masters  worthy  of  all  honour,  that  the  name  of  God  and  His6*  *• 
doctrine  be  not  blasphemed.  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  every  thing, 
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  ad- 
mirable of  men,  speaks  thus  much  in  favour  of  this  one,  much  more 
should  we  speak  favourably  of  ours.  There  being  then  so  many 
good  effects — and  yet  we  have  not  mentioned  all — does  any  one  think 

h  So  also  he  says  on  the  place,  and  lowing    word,    as    also,    see    Kiihner, 

Theodoret  too,  although  he  calls  it  a  §.  824.  anm.  1.  who  quotes  Eur.  Andr. 

hyperbole.    E/  *«<  is  properly  if  even,  1080,  and  Xen.  Mem.  i.  c.  C.  §.  12. 
but  the  tan.)  may  be  taken  with  the/o/- 


336 


Folly  of  thinking  any  Scripture  superfluous. 


it  superfluous  that  this  Epistle  was  inserted  ?   And  would  not  this  be 
extreme  folly  ?   Let  us  then,  T   beseech  you,  apply  to  the  Epistle 
(         _  written  by  the.  Apostle.     For  having  gained  already  so  many  ad- 
mttyns  vantages  from  it,  we  shall  gain  more  from  the  text1. 


HOMILY      I. 


Phil.  i.  1,  2,  3. 

Paul,  a  prisoner  of  Jesus  Christ,  and  Timothy  our  brother, 
unto  Philemon  our  dearly  beloved,  and  fellowlabourer, 
And  to  our  beloved  Apphia,  and  Archippus  our  fellow- 
soldier,  and  to  the  Church  in  thy  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  him- 
self, but  for  a  good  purpose  doing  this,  shewing  thence  that 
he  was  worthy  of  credit;  and  this  he  does  not  for  his  own 
sake,  but  that  he  may  more  readily  obtain  the  favour.  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 
shewing  his  concern,  but  here  his  trust-worthiness. 

Nothing  is  greater  than  this  boast,  to  be  called  '  the  stig- 
matized a  of  Christ.'     For  I  bear  in  my  body  the  marks  qfG^- 
the  Lord  Jesus. 

The  prisoner  of  the  Lord.     For  he  had  been  bound  on 
His  account.     Who  would    not   be    struck  with  awe,  who 

a  trrn/fiKTicc;     Literally,  '  branded  slave.' 
Z 


338  Common  interest  of  Christ's  servants. 

Phil,  would  not  he  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  in- 
treated  by  many,  may  the  more  readily  yield  and  grant  the 
favour. 

Unto  Philemon  our  dearly  beloved,  and  fellowlabourer . 

If  beloved,  then  his  confidence  is  not  boldness  nor  forward- 
ness, but  a  proof  of  much  affection.  If  &  fellowlabourer,  then 
not  only  may  he  be  instructed  in  such  a  matter,  but  he  ought 
to  acknowledge  it  as  a  favour.  For  he  is  gratifying  himself, 
he  is  building  up  the  same  work.  So  that  apart  from  any 
request,  he  says,  thou  hast  another  necessity  for  granting  the 
favour.  For  if  he  is  profitable  to  the  Gospel,  and  thou  art 
anxious  to  promote  the  Gospel,  then  oughtest  thou  not  to  be 
intreated,  but  to  intreat. 

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  fellowsoldier. 

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  b  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  fellowsoldier.  If  thou  art  a  fellowsoldier, 
thou  oughtest  also  to  take  a  concern  in  these  things.  But 
this  is  the  Archippus,  about  whom  he  says  in  his  Epistle  to 
Col.  4,  the  Colossians,  Say  to  Archippus,  Take  heed  to  the  ministry 
which  thou  hast  received  in  the  Lord,  that  thou  fulfil  it.  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 
fellowsoldier,  that  he  may  by  all  means  cooperate  with  him. 

And,  to  the  Church  in  thy  house. 

1    lie  may  mean  n  stranger  to  Onesimus. 


Equality  in  the  Church.     Forgiveness  due  from  us.     339 

Here  he  has  not  omitted  even  the  slaves.     For  he  knew  Hom. 
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  envyb,  having  honoured  them  by  including  them  in  a 
salutation  with  their  masters.  And  neither  does  he  allow 
the  master  to  take  offence.  For  if  he  had  made  mention  of 
them  by  name,  perhaps  he  w7ould  have  been  angry.  And  if 
he  had  not  mentioned  them  at  all,  he c  might  have  been  dis- 
pleased. Observe  therefore  how  prudently  he  has  found  a 
way  by  his  manner  of  mentioning  them,  both  to  honour 
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  thy  slave  is  saluted  with  thee.  For  hi  Christ  Jesus  Gal.  3, 
there  is  neither  bond  nor  free. 

Grace  to  you,  and  peace. 

By  mentioning  grace,  he  brings  his  own  sins  to  his  re- 
membrance. Consider,  he  says,  how  great  things  God  has 
pardoned  in  thee,  how  by  grace  thou  art  saved.  Imitate  thy 
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. 

Considering  these  things,  then,  let  us  also  be  merciful  andM°RAL- 
forgiving   towards    those   who    have    trespassed    against   us.     v  ' 
The  offences  against  us  here  are  a  hundred  pence,  but  those 
from  us  against  God  are  ten  thousand   talents.     But  you 
know  that  offences  are  also  judged  by  the    quality  of  the 
persons:  for  instance,  he  who  has  insulted  a  private  person 

t>  i.e.  of  Onesimus.  The  last  editor  defends  the  singular,  as 

°  Some  suggest  the  plural,  'they,'  the  expression  used  would  please  Phile- 
but  there  is  no  Ms.  authority  for   it.     mon. 

z  2 


340        Secrecy  in  shining  is  fearing  man  above  God. 

Phil,  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  d  of  the  person  ;  for  how  many  talents  will  he 
be  answerable  who  insults  God  ?  so  that  even  if  we  should 
commit  the  same  offences  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  offences  against  Him  and  them. 

Bnt  now  I  find  also  that  the  offences  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,  shewing  that  we  fear  men  much  more  than  God,  and 
we  honour  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  honour  men  above  God,  not 
only  insult  God,  but,  which  is  even  much  more  dreadful, 
whilst  he  fears  them,  despise  Him  ?  For  if  he  see  them, 
he  restrains  the  flame  of  lust,  but  rather  what  flame  ?  it  is 
not  a  flame,  but  a  wilfulness.  For  if  indeed  it  was  not  lawful 
to  have  intercourse  with  a  woman,  the  matter  perhaps  would 
be  a  flame,  but  now  e  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 
endeavours  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  honour  Him. 


d  Edd.  a%itvi<rriuv,  literally  '  worth:-  e  Sav.  mar.  B.  and  Yen.  but  now, 
ness  of  credit,'  but  in  later  Greek  '  of  with  most  men,  what  is  lawful  is  de- 
consideration.'  Sav.  mar.  B.  and  Ven.  spised,  and,  but  what  is  forbidden  made 
have  v*tg»%w.  much  of,  it  is  all  &c. 


Men  dislike  the  names  of  their  own  deeds.  341 

And  if  the  king  indeed  commands  us  to  abstain  from  other 
men's  goods,  or  even  to  give  away  our  own,  all  readily  con- 
tribute, but  when  God  commands  not  to  rob,  nor  to  gather 
other  men's  goods,  we  do  not  forbear. 

Do  you  see  then  that  we  honour  men  more  than  God  ?  It 
is  a  sad  and  grievous  saying,  a  heavy  charge.  But  shew- 
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  honour  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  offence  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  shew  in  how  many  things  we  are  debtors  to  God. 
For  if  by  honouring  men  even  equally  with  God,  we  insult 
God,  how  much  more,  when  we  honour  men  above  Him? 
But  if  those  offences  that  are  committed  against  men  are 
shewn  to  be  much  greater  against  God;  how  much  more 
when  the  actual  offence  is  greater  and  more  grievous  in  its 
own  quality. 

Let  any  one  examine  himself,  and  he  will  see  that  he  does 
every  thing  on  account  of  men.  Exceedingly  blessed  we 
should  be,  if  we  did  as  many  things  for  the  sake  of  God,  as 


Hom. 
I. 


342       God,  our  Creditor,  expects  us  to  forgive  others. 

Phil,  we  do  for  the  sake  of  men,  and  of  the  opinion  of  men,  and 
— — '—  from  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  labours,  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 
difficulty  when  we  do  not  do  even  a  light  thing,  attended  too 
with  so  much  gain  and  so  much  benefit,  and  no  trouble  ? 
Canst  thou  not  despise  wealth  ?  Canst  thou  not  spend  thy 
substance  on  the  needy  ?  Canst  thou  not  will  any  thing  that 
is  good  ?  Canst  thou  not  forgive  him  that  has  injured  thee  ? 
For  if  thou  hadst  not  so  many  things  to  answer  for,  and  God 
had  only  commanded  thee  to  forgive,  oughtest  thou  not  to  do 
it?  But  now  having  so  many  things  to  answer  for,  dost  thou 
not  forgive  ?  and  that  too,  knowing  that  thou  art  required  to 
do  it  on  account  of  things  which  thou  hast  from  Him  ? 
If  indeed  we  go  to  our  debtor,  he  knowing  it,  receives  us 
courteously,  and  shews  us  honour,  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  de- 
mand of  payment:  and  thou,  who  owest  so  much  to  God,  and 
art  commanded  to  forgive  that  thou  mayest  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  shew  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  hea- 
vier 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  thee,  and  insulted  thee,  and  mocked 
thee  ?  But  consider,  how  often  thou  hast  done  such  things  to 

f  Raphelius  (ap.  Par.)  notes  that  he     we  would  do  them  if  we  could  P' 
means  '  what  presumption  is  there  that 


We  gain  even  here  by  forgiving.  343 

others,  and  even  to  the  Lord  Himself;  and  forbear,  and  for-  H 


give  him  it.  Consider  that  thou  sayest,  Forgive  us  our  L 
debts,  as  we  also  forgive  our  debtors.  Consider,  that  if  thou  13***' f 
dost  not  forgive,  thou  wilt  not  be  able  to  say  this  with  confi- 
dence :  but  if  thou  forgivest,  thou  demandest  the  matter  as  a 
debt,  not  by  reason  of  the  nature  of  the  thing,  but  on  account 
of  the  loving-kindness  of  Him  that  hath  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  lovingkind- 
ness,  because  He  is  rich  in  mercy  and  pity. 

And  that  I  may  shew  that  even  without  these  things,  and 
without  the  remission,  thou  art  a  gainer  by  forgiving,  consider 
how  many  friends  such  a  person  has,  how  the  praises  of  such 
an  one  are  every  where  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  favour  for  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  intreat  you,  let  us  do  all  things  for  Himg,  not  to 
our  friends,  not  to  our  relations  only,  but  even  to  our  domes- 
tics. For  He  says,  Forbearing  threatening,  knowing  that  Ephes. 
your  Master  also  is  in  heaven.  6>  9- 

If  we  forgive  our  neighbours  their  trespasses,  ours  will  be 
forgiven  to  us,  if  we  bestow  alms,  if  we  be  humble.  For  this 
also  taketh  away  sins.  For  if  the  publican,  only  for  saying, 
God  be  merciful  to  me  a  sinner,  went  down  justified,  much  Luke U 
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  thee,  have  pity  on  the  needy,  humble  thy 
soul,  and  though  thou  be  a  grievous  sinner,  thou  wilt  be  able 

S  Or  '  to  this  purpose,'  as  the  Latin,     general  argument  of  Bp.  Butler's  Ser- 
But  it  seems  to  he  an  unexpected  turn     mons  on  the  Love  of  God. 
upon    the    last   clause.      Compare    the 


344  Sin  put  away  by  forgiving,  almsgiving,  and  confession. 

Phil,  to  obtain  the  kingdom,  by  these  means  purging  off  thy  sins 
'       themselves,  and  wiping  off  their  stain.     And  God  grant  that 
we  all,  having  purified  ourselves  here  by   confession  f'roui 
all  the  filth  of  our  sins,  may  there  obtain  the  blessings  pro- 
mised in  Christ  Jesus  our  Lord,  &c. 


HOMILY    II. 


Phil.  i.  4,  5,  6. 

/  thank  my  God,  making  mention  of  thee  always  in  my 
prayers,  Hearing  of  thy  love  and  faith,  which  thou  hast 
towards  the  Lord  Jesus,  and  toward  all  saints.  That 
the  communication  of  thy  faith  may  become  effectual 
by  the  acknowledging  of  every  good  thing  which  is  in  us1,  ■  e.  V 
in  Christ  Jesus.  in  !>uu- 

He  does  not  immediately  at  the  commencement  ask  the 
favour,  but  having  first  admired  the  man,  and  having  praised 
him  for  his  good  actions,  and  having  shewn  no  small  proof  of 
his  love,  that  he  always  made  meution  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  blush2.  For  if2  Sm- 
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  thou  wouldest  not  have 
written,1  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  thy  love. 

This  is  wonderful,  and  much  greater  than  if  being  present 


346  How  St.  Paul  shews  love  and  confidence  toward  Philemon. 

Phil,  he  had  seen  it  when  he  a  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 
Col.  4,  Phrygia,  writing  to  whom  he  said,  When  this  Epistle  is  read 
16'  among  you,  cause  that  it  be  read  also  in  the  Church  of  the 
Laodiceans,  and  that  ye  likewise  read  the  Epistle  from 
Laodicea.     And  this  is  a  city  of  Phrygia. 

I  pray,  he  says,  that  the  communication  of  thy  faith,  may 
become  effectual  by  the  acknowledging  of  every  good  thing 
which  is  in  Christ  Jesus.  Dost  thou  see  him  first  giving, 
before  he  receives,  and  before  he  asks  a  favour  himself 
bestowing  a  much  greater  one  of  his  own?  That  the  com- 
munication of  thy  faith,  he  says,  may  become  effectual  by  the 
acknowledging  of  every  good  thing  which  is  in  you  in  Christ 
Jesus  ;  that  is,  that  thou  mayest  attain  all  virtue,  that  nothing 
may  be  deficient.  For  so  faith  becomes  effectual,  when  it  is 
James  accompanied  with  works.  For without  works faith  is  dead.  And 
2'  26"  he  has  not  said,  Thyfaith,but,  the  communication  of  thy  faith, 
connecting  it  with  himself,  and  shewing  that  it  is  one  body, 
and  by  this  particularly  making  him  ashamed  to  refuse.  If 
thou  art  a  partaker,  he  says,  with  respect  to  the  faith,  thou 
oughtest  to  communicate  also  with  respect  to  other  things. 

Ver.  7.  For  ice  have  great  joy  and  consolation  in  thy 
love,  because  the  bowels  of  the  saints  are  refreshed  by  thee, 
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  insi- 
nuated the  same  thing,  though  he  has  contrived  to  do  it  in 
another  and  a  more  gracious  manner. 

We  have  joy,  that  is,  thou  hast  given  me  confidence  from 
the  things  which  thou  hast  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 

*  Philemon,  as  it  is  -rcc^iiTOi. 


Trust  placed  in  him  a  malice  to  compliance.         347 

on  their  account,  as  if  it  were  one  body  that  was  benefited  ;  Hom. 

much  more  if  you  shall  refresh  us  also.     And  he  has  not  said, — 

'  Because  thou  yieldest,  and  compliest,'  but  even  more  vehe- 
mently 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  shews  that  he  also  is  exceedingly 
beloved  by  them. 

Ver.  8.  Where/ore,  though  I  might  be  much  bold  in  Christ 
to  enjoin  thee  that  which  is  convenient. 

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  thee,  since  it  was  offensive,  although,  as  spoken 
out  of  love,  it  was  more  proper  to  soothe  him,  yet  neverthe- 
less from  an  excess  of  delicacy,  he  as  it  were  corrects  it 
by  saying,  Having  confidence,  by  which  he  implies  that 
Philemon  was  a  great  manb,  that  is,  '  Thou  hast  given  confi- 
dence to  us.'  And  not  only  that,  but  adding  the  expression 
in  Christ,  by  which  he  shews  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  thee,  and  not  that  only,  but  that  which  is  con- 
venient, that  is,  a  reasonable  action.  And  see  out  of  how 
many  things  he  brings  proof  for  this.  Thou  doest  good  to 
others,  he  says,  and  to  me,  and  for  Christ's  sake,  and  that 
the  thing  is  reasonable,  and  that  love  giveth,  wherefore  also 
he  adds, 

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

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,  /  beseech  thee,  He  shews  both  these  things  at 
once;  that  he  has  confidence  in  him,  for  he  commands 
himc;  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! 

b  i.  e.  a  man  of  high  Christian  cha-  c  He  means,  that  his  words  would  he 
racter,  who  would  admit  such  claims  felt  as  a  command,  and  were  really  not 
as  his.  /ess,  but  more. 


348  Onesimus  a  son  begotten  in  bonds. 

Phil.  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  favours  ?  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  particu- 
larly 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  any  thing  what- 
ever, and  having  prepared  his  soul  to  all  obedience,  then  he 
introduces  his  request,  and  says,  1  beseech  thee,  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  com- 
pliance, and  then  the  name.  For  he  has  not  only  ex- 
tinguished 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  shewing  his  affection,  he 
urges  him  by  the  very  period  of  his  new  birth,  /  have  be- 
gotten him  in  my  bonds,  he  says,  so  that  on  this  account  also 
he  was  worthy  to  obtain  much  honour,  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  thee  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  thee  and  to  me. 

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


Onesimus  submitted  to  Philemon's  judgment.         MVt 

Ver.  12.    Whom  I  have  sent  again  to  thee.  Hom. 

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

Ver.  12.  Thou  therefore  receive  him,  that  is  mine  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,  /  have  begotten 
himd,  so  that  it  was  probable6  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  saith,  '  Woe.,  Barochabel f !'  and  again 
when  Rachel  names  Benjamin,  the  son  of  my  sorrow.  Gen. 35, 

Thou  therefore,  he  says,  receive   him,  that  is  mine  own 
bowels.     He  shews  the  greatness  of  his  affection.     He  has 
not  said,  Take  him  back1,  He  has  not  said,  Be  not  angry2,  '«T«Si|a, 
but  receive  him;  that  is,  he  is  worthy  not  only  of  pardon,  Z|"rAa* 
but  of  honour.     Why?     Because  he  is  become  the   son  of 
Paul. 

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

Dost  thou  see  after  how  much  previous  preparation,  he 
has  at  length  brought  him  honourably  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 
honours  the  other.  Thou  hast  found,  he  says,  a  way  by 
which  thou  mayest  through  him  repay  thy  service  to  me. 
Here  he  shews  that  he  has  considered  his  advantage  more 
than  that  of  his  slave,  and  that  he  respects  him  exceedingly. 
Ver.  14.  But  without  thy  mind,  he  says,  would  I  do 
nothing;  that  thy  benefit  should  not  be,  as  it  were,  of 
necessity,  but  willingly. 

d  Old  Lat.  adds  in  my  bonds,  which  from    Kaphelius     and     Hemsterhusius 

the  sense  requires.  which  curiously  illustrates  the  variation 

e  B.  and  Ven.  '  so  as  to  shew   that  of   names.      Tlr.s  ouai/ia^xce^iX.  is    in 

he  loved  him  especially.'  LXX,  1  Sam.  4,  21.  eua,/iaoZa(i^,  Or. 

f  The  last  Paris  edition  has  a  note  Hex.  e'uai  \ox,*&$,  E.  V.  lchabod. 


350  Onesim  its'  fault  overruled  to  good. 

Phil.  This  particularly  flatters  the  person  asked,  when  the  thing 
*' 15,  being  profitable  in  itself,  it  is  brought  out  with  his  con- 
currence. For  two  good  effects  are  produced  thence,  the 
one  pei'son  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 
leai-nt g  it,  but  coming  to  know  it  at  once,  thou  wouldest  not 
have  been  angry,  but  nevertheless  out  of  an  excess  of  con- 
sideration, that  it  should  not  be  as  it  were  of  necessity. 

Ver.  15,  16.  For  per/taps  he  therefore  departed  for  a 
season  that  thou  should  receive  him  for  ever.  Not  note  as  a 
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 

1  Gr.      separated1,  by  a  more  fair  sounding  expression  softening  him 

ixugMn  t]ie  more      And  }le  }ias  not  sai(l?  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 

Gen.  45,  also  Joseph    says,  in  making  excuse  for  his  brethren,  For 

God   did  send  me   hither,  that  is,  He  made  use    of  their 

wickedness  for  a  good  end.      Therefore,  he  says,  he  departed 

for  a  season^.    Thus  he  contracts  the  time,  acknowledges  the 

-  elxtm-  offence,   and   turns    it    all    to    a   providence 2.      That    thou 

f*'ay'      shouldest  receive  him,  he  says,  for  ever,  not  for   the  present 

season    only,  but   even    for   the   future,  that  thou  mightest 

always  have  him,  no  longer  a  servant,  but  more  honourable 

than  a  servant.     For  thou  wilt  have  a  servant  abiding  with 

thee,  more  well-disposed  than  a  brother,  so  that  thou  hast 

gained  both  in  time,  and  in  the  quality  of  thy  servant.     For 

hereafter  he  will  not  run  away.      That  thou  shoiddest  receive 

him,  he  says,ybr  ever,  that  is,  have  him  again. 

Not  now  as  a  servant,  but  above  a  servant,  a  brother 
beloved,  especially  to  me. 

Thou  hast  lost  a  servant  for  a  short  time,  but  thou  wilt 
find  a  brother  for  ever,  not  only  thy  brother,  but  mine  also. 
Here  also  there  is  much  virtue.     But  if  he  is  my  brother, 

8  i.  e.  by  previous  explanation,  (taSav.  h  H^v,  lit.  an  hour. 


Slaves  Brethren  of  Christ.     Some  proud  of  humility.  351 

thou  also  wilt  not  be  ashamed  of  him.     By  calling  him  his  Hom. 
son,  he  hath  shewn  his  natural  affection  ;  and  by  calling  him  -IL 
his  brother,  his  great  good  will  for  him,  and  his  equality  in 
honour. 

These  things  are  not  written  without  an  object,  but  that  Moral. 
we  masters  may  not  despair  of  our  servants,  nor  press  too  (3) 
hard  on  them,  but  may  learn  to  pardon  the  offences  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  honours  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  what- 
ever degree  of  humility  we  have  come,  the  greater  part  of  it  is 
still  left  behind.  For  consider,  whatever  thou  doest,  thou 
doest  to  a  fellow-servant,  but  thy  Master  hath  done  it  to 
thy  servants.  Hear  and  shudder !  Never  be  elated  at  thy 
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  prac- 
tised to  gain  the  favour  of  men,  and  not  of  God,  that  we  may 
be  praised,  and  be  high-minded.  For  this  also  is  diabolical. 
For  as  many  are  vain-glorious  on  account  of  their  not 
being  vain-glorious1,  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 
thou  hast  received  him,  thou  hast  washed  his  feet;  im- 
mediately thou  thinkest  highly  of  thyself.  I  have  done, 
thou  sayest,  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  Luke 
ye  shall  have  done  all  things,  say,  We  are  unprofitable1''10, 
servants.    And  again  the  Teacher  of  the  world,  saying,  /  count  Phil.  3, 

°  13. 

1  'Proud  of  his  periods  levelled  against  pride.'     Anrm. 


352         Scripture  examples  of  humility  in  holy  men. 

Phil,  not  myself  to  have  apprehended.     He    who  has  persuaded 
— I — '-  himself  that  he  has  clone  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.     Hast  thou  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 
Lukeis,  tythes  to  the  poor,  and  he  lost  all  the  merit  of  it.     But  not 
iCor.4  so  tne  publican.     Hear  Paul  again  saying,  I  knoiv  nothing 
4-  by  myself  yet  am  I  not  hereby  justified.     Seest  thou  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 
Song,  in  the  midst  of  the  furnace,  and  what  said  they  ?  We  have 
in lxx. sinned  and  committed  iniquity  with  our  fathers.  This  it 
Dan.  3,  js  to  have  a  contrite  heart;  on  this  account  they  could  say, 
v.  16.  Nevertheless  in  a  contrite  heart  and  a  humble  spirit  let  its 
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 
the}'  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  worshipping  Him  ?  This  man  is  impious,  and  is 
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  are  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,  Thou  hast  delivered  us  to  a  hateful  and  a  wicked 
king.     Again,  Daniel,  being  a  second  time  cast  into  the  pit, 


Humility  of  Daniel  and  David.  Submission  in  suffering.  353 

said,  For  God  hath  remembered  me.     Wherefore  should  He  Hom 

.  ...        II 

not  remember1  thee,  O  Daniel,  when  thou  didst  glorify  Him 


Bel  and 
before  the  king,  saying,  Not  for  any  wisdom  that  I  have  ?  Dragon, 

But  when  thou  was  cast  into  the  den  of  lions,  because  thouD"a^8'2 
didst  not  obey  that  most  wicked  decree,  wherefore  should  He30. 
not  remember  thee  ?     For  this  very  reason  surely  should  He- 
Wast  thou  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  2  Sam. 
say,  I  have  no  delight  in  thee,  behold  here  am  I,  let  Him  do    ' 
to  me  as  seemeth  good  unto  Him.     And  yet  he  had  an  infinite 
number  of  good  things  to  speak  of.     And  Eli  also  says,  It  is  J  Sam. 
the  Lord:  let  Him  do  what  seemeth  Him  good. 

This  is  the  part  of  well-disposed  servants,  not  only  in  His     (4) 
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  ice  live  or  die,  we  are  the  Lord's.     A  man,  Rom. 
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   maketh  the   sun  to  rise,  Who 
causeth  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.  Art  thou  humble,  and  humbler  than  all 
men  ?  Be  not  high-minded  on  that  account,  neither  reproach 
others,  lest  thou  lose  thy  boast.  For  this  very  cause  thou 
art  humble,  that  thou  mayest  be  delivered  from  the  mad- 
ness of  pride;  if  therefore  through  thy  humility  thou  fallest 
into  that  madness,  it  were  better  for  thee  not  to  be  humble. 

1  B.  '  didst  thou  not  remember,'  and  disposed   while  we  are   favoured,   but 

presently  '  did  I  not  remember.'    The  discontented  when  we    are  chastised; 

construction  in  either  case  is  so  ellipti-  tell  me  now.' 
cal  as  to  be  difficult.  n    Such    seems     the    principle     in 

m  B.  and  Ven.add,<  for  us  to  be  well  Exod.  21,  21. 

A  a 


354  Our  utmost  humiliation  a  due  to  Christ. 

Phil.  For  hear  Paul  saying,  Sin  worketh  death  in  me  by  that  which 
.  h  16'-is  good,  that  sin  by  the  commandment  might  become  exceed- 
13°m*   '  ing  sinful.     When  it  enters  into  thy  thought  to  admire  thyself 
because  thou  art  humble,  consider  thy  Master,  to  what  He 
descended,  and  thou  wilt  no  longer  admire  thyself,  nor  praise 
thyself,  but  wilt  deride  thyself  as  having  done  nothing.    Con- 
sider thyself  altogether  to  be  a  debtor.     Whatever  thou  hast 
From  ^  done,  remember  that  parable,    Which  of  you  having  a  servant 
7. 8,     ' .  .  .  will  say  unto  him,  when  he  is  come  in,  Sit  down  to  meat? 
.  .  .  I  say  unto  you,  Nay.  .  .  but  stay  and  serve  me.     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  1  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.  Al- 
though we  are  not  humble  for  His  sake,  we  shall  be  made 
humble  by  tribulations,  by  calamities,  by  over-ruling  powers. 
Seest  thou  therefore  how  great  is  the  grace !  He  hath  not 
said,    '  What  great  thing   do  the  Martyrs    do  ?'     Although 

°  The  sense  naturally  leads  to  this     uncommon    in    St.    Chrysostom.     See 
transition  to  the   singular,  which  is  not     p.  305.  1.  21. 


God  glorified  in  the  gratitude  of  His  servants.       355 

they  die  not  for  Me,  they  certainly  will  die.'  But  He  owns  Hom. 
Himself  much  indebted  to  them,  because  they  voluntarily —ill- 
resign  that  which  in  the  course  of  nature  they  were  about  to 
resign  shortly  against  their  will.  He  hath  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  there- 
fore 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  honour  him  ex- 
ceedingly. And  do  we  then  love"?  and  when  our  Master  loveth 
us  so  much,  are  we  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,  every 
thing,  with  delight,  with  joy,  with  alacrity,  not  as  rendering 
any  thing  to  Him,  but  to  ourselves.  For  such  is  the  law  of 
those  who  love.  They  think  that  they  are  receiving  favours, 
when  they  are  suffering  wrong  for  the  sake  of  their  beloved. 
Therefore  let  us  be  so  affected  towards  our  Lord,  that  wep 
also  may  partake  of  the  good  things  to  come  in  Christ  Jesus 
our  Lord,  with  Whom,  &c. 


P  B.  and  Ven.  add.  '  May  both  obtain  His  help  here,  anc 


mv 


HOMILY     III. 


Phil.  i.  17—19. 


If  thou  count  me  therefore  a  partner,  receive  him  as  myself. 
If  he  hath  wronged  thee,  or  oweth  thee  ought,  put  that  on 
mine  account;  I  Paul  have  written  it  with  mine  own 
hand,  I  will  repay  it :  albeit  I  do  not  say  to  thee  how  thou 
owest  unto  me  even  thine  own  self  besides. 

oraga/-  No  procedure  is  so  apt  to  gain  a  hearing  *,  as  not  to  ask 
for  every  thing  at  once.  For  see  after  how  many  praises, 
after  how  much  preparation  he  hath  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  thou 
receivest  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  thou  art  of  the  same  mind  with  me,  if  thou  run- 
nest  upon  the  same  terms  %  if  thou  considerest  me  a  friend, 
receive  him  as  myself. 

If  he  hath  wronged  thee.  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  hath  wronged  thee.     He  does 

a  it)  Tai>  avroTt ,  perhaps  '  for  the  same  prize.' 


St.  Paul's  pleasantry  has  serious  meaning.  357 

not  say,  If  he  has  stolen  any  thing;   but  what?  If  he  hath  Hom. 
wronged  thee.     At  the    same  time   he  both  confessed  the - 


offence,  and  not  as  if  it  were  the  offence  of  a  servant,  but  of 
a  friend  against  a  friend,  making  use  of  the  expression  of 
'  wrong'  rather  than  of  theft. 

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

i"  Paul  have  written  it  with  mine  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.  1  hare  written  it,  he  says, 
with  mine  own  hand.  Nothing  is  more  affectionate  than 
these  '  bowels,'  nothing  more  earnest,  nothing  more  zealous. 
See  whatb  great  concern  he  bestows  in  behalf  of  one  man. 
Albeit  I  do  not  say  to  thee  how  thou  owest  unto  me  even 
thine  own  self  besides.  Then  that  it  might  not  appear  in- 
sulting to  him,  whom  he  requests,  if  he  had  not  the  confi- 
dence to  ask  and  obtain  in  behalf  of  a  theft,  he  in  some 
measure  relieves  this,  saying,  Albeit  I  do  not  say  to  thee  how 
thou  owest  to  me  even  thine  own  self  besides.  Not  only  thine 
own  things,  but  thyself  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  every  where  provides 
for  both,  that  he  may  ask  with  great  security,  and  that  this 
may  not  seem  a  sign  of  too  little0  confidence  in  him. 

Ver.  20.  Yea,  brother. 

What  is,  yea,  brother?  Receive  him,  he  says.  For  this  we 
must  understand  though  unexpressed1.  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  thee  in  the  Lord,  refresh 
my  bowels  in  Christ11. 

b  Colb.  what  entreaty  he  makes.  is   right,   '  security'   means  confidence 

c  The   Editor  has  ventured  to  insert  in    Philemon,    but   that    is    indifferent 

fth  from   Raphelius'   conjecture.     Old  Greek. 

Lat.   omits   the   former  negative.     If  d  So  the  best  Mss.  and  most  Fathers 

the  common  text  ('  too  much  confidence')  for    in    the    Lord.        Herasterhusius, 


358         St.  PauVs  confidence  of  gaining  his  request. 
Phil.       That  is,  thou  errantest  the  favour  to  the  Lord,  not  to  me. 

1  21-23 

'  My  bowels,  that  is,  toward  thyself. 

Ver.  2J.  Having  confidence  in  thy  obedience,  I  wrote  unto 
thee. 

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  re- 
questing it,  nor  as  commanding  it,  nor  arbitrarily,  but  having 
confidence  in  thy  obedience  I  wrote  unto  thee.  What  he  had 
said  at  the  beginning,  having  confidence,  that  he  also  says 
here  in  the  sealing  up  of  his  letter. 

Knowing  that  thou  wilt  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  confi- 
dent— 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 
favour.  For  great  was  the  influence  and  the  honour  of  Paul 
residing  among  them,  of  Paul  in  his  age,  of  Paul  after  impri- 
sonment. 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  never- 
theless you  will  see  me  if  ye  pray  for  it. 

Ver.  23.  There  salute  thee  Epaphras,  my  fellow-prisoner 
in  Christ  Jesus. 

He  was  sent  by  the  Colossians,  so  that  from  this  it  appears 
that  Philemon  was  also  at  Colossae.  And  he  calls  him  his 
fellow-prisoner,  shewing  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  tri- 

quoted  in  New  Par.  defends  the  Vulgate     clause,  giving  it  a  general  sense,  Beza 
]Ego  te/ruar  in  Domino  for  the  former     has  fame  fructum. 


Salutations  bear  on  the  request.    Concluding  Prayer.  359 

bulation,  and  overlooks  himself,  and  is  concerned  for  others,  Hom. 
deserves  to  be  heard.  _iHl_ 

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 
favour  in  behalf  of  his  own  servant.  And  he  has  added,  my 
fellow-prisoner  in  Christ  Jesus,  instead  of  on  account  of 
Christ. 

Ver.  24.  Marcus,  Aristarchus,  Demas,  Lucas,  my  fellow- 
labourers. 

Why  then  does  he  put  Luke  last  ?  And  yet  he  elsewhere 
says,  Only  Luke  is  with  me,  and  Demas,  he  says,  was  one2Tim.4, 
of  those  who  forsook  him,  having  loved  the  present  world. 
And  these  things,  although  they  are  mentioned  elsewhere, 
yet  nevertheless  ought  not  to  be  passed  over  here  without  in- 
quiry, 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.  He  adds  2  Tim. 
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  dan- 
gers 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-labourers,  and  in  this 
way  shames  him  into  granting  the  request. 

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

He  hath  closed  his  Epistle  with  a  prayer.  And  indeed  (2) 
Prayer  is  a  great  good,  salutary,  and  preservative  of  ourMoRAr" 
souls.  But  it  is  great  when  we  do  things  worthy  of  it,  and 
do  not  render  ourselves  unworthy.  And  thou  too,  therefore, 
when  thou  goest  to  the  Priest,  and  he  shall  say  to  thee,  '  The 
Lord  will  have  mercy  on  thee,  my  son,'  do  not  confide  in 
the  word  only,  but  add  also  works.  Do  acts  worthy  of  mercy, 
God  will  bless  thee,  my  son,  if  indeed  thou  doest  things 
worthy  of  blessing.  He  will  bless  thee,  if  thou  shewest  mercy 
to  thy  neighbour.  For  the  things  which  we  wish  to  obtain 
from  God,  of  those  we  ought  first  to  impart  to  our  neighbours. 
But  if  we  deprive  our  neighbours  of  them,  how  can  we  wish 


360  Mercy  of  God  requires  mercy  in  us. 

Phil,  to  obtain  them  ?  Blessed,  He  says,  are  the  merciful:  for  they 
*'  25    shall  obtain  mercy.     For  if  men  shew  mercy  to  such,  much 

7.     '  '  more  will  God,  but  to  the  unmerciful  by  no  means.     For  he 

James   shall  have  judgment  without  mercy,  that  hath  shewed  no 
mercy. 

An  excellent  thing  is  mercy !  Why  then  hast  thou  not 
done  it  to  another?  Dost  thou  wish  to  be  pardoned,  when 
thou  offendest  ?  why  then  dost  thou  not  thyself  pardon  him 
who  has  offended  thee  ?  But  thou  comest  to  God,  asking  of 
Him  the  kingdom  of  heaven,  and  thou  thyself  dost  not  give 
money  when  it  is  begged  of  thee.  For  this  cause  we  do  not 
obtain  mercy,  because  we  do  not  shew  mercy.  But  why? 
you  say.  Is  not  this  also  a  part  of  mercy,  to  shew  mercy  to 
the  unmerciful?  Naye !  For  he  that  treated  with  the  greatest 
kindness  the  hard-hearted  cruel  man,  that  had  done  number- 
less ills  to  his  neighbour,  how  should  he  be  merciful?  What 
then,  say  you?  Hath  not  the  Laver  saved  us,  who  had  com- 
mitted infinite  evils  ?  It  hath  delivered  us  from  them,  not 
that  we  should  commit  them  again,  but  that  we  may  not 

Kom.  6  coramit  them.     For  how  shall  ue,  it  is  said,  that  are  dead  to 

2-  sin,  live  any  longer  therein  ? 

v  15.  What  then?  shall  we  sin  because  we  are  not  under  the  law? 

God  forbid.  For  this  cause  God  hath  delivered  thee  from 
those  sins  that  thou  mightest  no  more  run  back  to  that  dis- 
honour. 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  that  having  learnt  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  every  thing  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  to  day  move  this  argument.     I 

*   The  negative  is  understood  in  '  for.' 


God's  goodness  questioned  if  He  punishes.  361 

lately  discoursed  with  you  about  Hell,  and  I  deferred  ray  Hom. 
argument  upon  the  lovingkindness  of  God.  It  is  proper  IIIj 
therefore  to-day  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  unpu- 
nished who  after  grace  have  committed  greater  wickedness. 
It  has  been  questioned  therefore  how  is  He  good?  how  mer- 
ciful 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,  to-day  let  us  discharge  the  debt,  and  shew  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  any  thing  from  us,  yet  created  us.  For  that  He  stood  in 
no  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  good- 
ness ?  And  many  things  one  might  mention.  But  to  cut 
short  the  matter,  He  maketh  the  sun  to  rise  on  the  evil  awe?  Matt.  5, 
on  the  good,  and  sendeth  rain  on  the  just  and  on  the  unjust.  ' 
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,  shew  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  ira- 


Tl/a». 


362  God  punishes  even  in  that  He  is  good. 

Phil,  pending  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  con- 
fusion 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  endeavour  to  shew  you 
from  one  house  only.  How  ?  You  who  raise  these  questions 
and  who  have  servants;  if  I  could  make  it  manifest  to  these, 
s  h<rr»-  (hat  if  they  should  destroy  the  family  of  their  masters1,  if 
they  should  insult  their  persons,  if  they  should  plunder  every 
thing,  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  ?  1  maintain  that 
it  is  the  extreme  of  cruelty,  not  only  because  the  wife  and 
children  are  betrayed  by  this  unseasonable  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  good- 
ness, to  trample  upon  the  noble  nature  of  the  soul,  and  to 
destroy  both  themselves  and  others  beside  ?  Seest  thou  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 
every  thing  they  will,  and  let  him  not  punish  them ;  will  they 
not  be  worse  than  any  thing  ?  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 


Whoever  will  may  escape  punishment.  363 

Prophet,  saying,  Tlte  righteous  shall  rejoice  when  he  seeth  Hom. 

the  vengeance  upon  the  ungodly,  he  shall  wash  his  hands  in — 

the  blood  of  the  sinner.  Not  rejoicing  on  account  of  it,  10. 
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  jimnish  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  caused  the  threat  to  stop  at 
words  only.  Dost  thou  wish  it  to  be  a  threat  only  ?  Thou 
hast  the  disposal  of  that  matter.  Become  a  better  man,  and 
it  stops  only  at  the  threat.  But  if,  which  be  far  from  thee ! 
thou  despisest  the  threat,  thou  wilt  come  to  the  experience 
of  it.  The  men  before1  the  flood,  if  they  had  feared  the'SoSav. 
threat,  would  not  have  experienced  the  execution  of  it. a '  ° ' 
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  a  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  honour,  now  and  for  ever  and  ever.  Amen. 


INDEX. 


A. 

Aaron,  those  that  rebelled  against, 
perished,  181. 

Abraham,  riches  of,  in  what  they  con- 
sisted, 100.  concealed  his  purpose 
about  Isaac,  126,  127. 

Activity,  needful  in  our  spiritual  course, 
269. 

Adam,  in  what  sense  not  deceived,  71. 

Admonition,  not  meant  to  grieve  but  to 
correct,  18. 

Age,  failings  of,  300. 

Aged,  the,  not  to  be  rebuked  but  ad- 
vised, 107. 

Alexander,  persecuted  St.  Paul,  260. 

Almsgiving,  blessings  of,  119.  objects 
of,  120.  communion  in,  173.  failure 
in  enough  to  cast  into  hell,  222.  must 
become  a  habit,  225.  mercifully  or- 
dained, ib.  meant  to  detach  from  love 
of  riches,  327.  effects  of,  extend  to 
all,  ib.  the  chief  of  virtues,  ib.  the 
mother  of  love,  327.  the  ladder  fixed 
to  heaven,  ib. 

Alms,    to   be   dispensed   by   ourselves, 
120.  make  way  for  prayer,  174.  of 
no  avail,  if  from  wrongful  gains,  223. 
to  avail,  must  be  of  our  own,  226.  a 
good    inheritance,    235.    benefit   the 
giver  more  than  the  receiver,  326. 
bind   together    the   body   of   Christ, 
328.  blessed  effects  of,  ib. 
Androgens,  story  of,  317. 
Angels,    saw     the     Son,    with     men, 
through  the  Incarnation,  88.  Timo- 
thy  charged   before  the,   141.    The 
elect,  who,  142. 
Apostleship,  dignity  of  the,  3. 
Apostles,  preaching  of  the,  assailed,  not 
their  lives,   80.  power  of  the,  266. 
power  of  our  Lord  exercised  through, 
267,  note  h.  manner  of  life  of,  280. 
Appearing,  the  love  of  the,  of  Christ, 

255. 
Apphia,  338. 


Aratus,  quoted  by  St.  Paul,  293. 

Archippus,  328. 

Asia,  Church  and  people  of,  committed 

to    Timothy,    133.    many   in    Rome 

from,  187. 
Athenians,  admitted  new  Gods,  298. 
Avarice,  a  lust,  56.  inexcusable,  314. 


B. 

Balaam,  a  prophet,  though  a  wicked 
man,  181. 

Barochabel,  349,  note  f. 

Baptism,  the  anointing  of,  20. 

Baths,  considered  too  luxurious  for  very 
devout  persons,  224,  note  n. 

Beauty,  right  use  of,  37.  increases 
trials  of  modesty,  ib.  want  of,  no  re- 
proach, ib.  has  no  advantages,  ib. 
imaginary,  not  in  nature  of  things, 
155.  moral  alone  real,  156. 

Bishopric,  of  those  who  desire  a,  278. 

Bishop,  character  of  a,  76.  office  of, 
may  be  desired  from  love  to  the 
Church,  ib.  vigilant,  77.  to  be  in- 
stant in  his  duties  night  and  day,  ib. 
the  husband  of  one  wife,  76,  note  a. 
78.  must  be  blameless,  77.  apt  to 
teach,  ib.  no  smiter,  1,  2.  not  to 
smite  the  consciences  of  others,  78. 
why  the  highest  attainments  not  re- 
quired of,  78.  one  to  preside  in  every 
city,  ib.  to  exhibit  good  order  in  his 
own  house,  79.  not  to  be  a  new  con- 
vert, 79.  mustbe  well  reported  of  all, 
80. 

Bishops,  must  know  how  to  manage 
their  household,  2.  superior  to  Priests 
only  in  power  of  ordination,  85.  set 
over  and  to  be  feared  by  all,  134. 
continually  slandered  wrongfully, 
279.  dangers  and  difficulties  of,  278. 
must  regard  their  health  for  the 
Church's  sake,  281. 
Blasphemy,  produced  by  ill  living,  303. 


366 


INDEX. 


Books,  of  St.  Paul,  260. 

Brutality,  of  mankind  before    Christ's 

coming,  317. 
Bulimy,  disease  called,  231. 


Cain,  offence  of,  223. 

Canker,  false  doctrine  compared  to  a, 

209,210. 
Children,  good  bringing  up  of  brings 
its  own  reward,  72.  great  responsi- 
bilities of  those  who  have,  73.  to  be 
well  trained  from  the  first,  ib.  great- 
est care  to  be  taken  in  choice  of 
tutors  for,  74. 
Children,  The  Three,  example  of,  329, 

330. 
Christ,  great  strength  required  to  bear 
the  name  of,  24.  true  disciples  of, 
the  admiration  of  Angels,  ib.  apa- 
thy of  men  towards,  27,  28.  friends 
preferred  before,  28.  died  for  the 
heathen,  58.  His  suffering  a  Testi- 
mony, ib.  meaning  of  His  directions 
about  prayer,  (Matt.  vi.  6.)  62.  love 
of  not  returned  by  us,  59.  should  put 
us  to  shame,  ib.  condescension  of, 
139.  Sacramental  union  with,  139. 
the  good  confession,  158.  unorigi- 
nated,  159.  cannot  be  seen  in  His 
divine  apart  from  His  human  nature, 
159,  note  n.  the  Cross  of  a  remedy 
against  shame,  176,  177.  power  of, 
shewn  when  His  servants  are  op- 
pressed, 203.  dying  with,  a  pledge  of 
life  with,  207.  how  to  suffer  for,  256. 
why  ministered  to  by  others,  326. 
'  Christ,    through,'    meaning    of    the 

phrase,  27. 
Christians,  must  learn,  and  obey,  and 
doubt  not,  9.  not  freed  only  from  pu- 
nishment, but  gifted  with  immense 
privileges,  26.  must  not  pray  against 
each  other,  49.  engaged  in  a  contest, 
41.  bid  to  pray  every  where,  63.  bad, 
hinder  conversion  of  Heathen,  82. 
how  dead  with  Christ,  207.  should 
be  prepared  for  every  thing,  218. 
Church,  different  stations  in  the,  as  in 
an  army,  42.  the,  a  household,  79. 
a  pillar  of  Truth  in  the  world,  87. 
maintains  the  preaching  of  the  word, 

87.  makes  known  the    Incarnation, 

88.  those  directing  the,  assailed 
with  difficulty,  165.  equality  in  the, 
339.  knows  no  distinctions  of  rank, 
339. 

Claudia,  264. 

Clergy,  to  be  maintained,  131.  not  to 
be  stinted,  132.  not  to  spare  them- 
selves, ib. 


Cloak  of  St.  Paul  left  at  Troas,  259. 

Commandment,  matters  of,  104.  not  left 
to  choice,  276. 

Committed,  things  to  us,  imply  that 
they  are  not  our  own,  but  to  be  kept 
with  care,  41. 

Communicants,  unworthy,  delivered  by 
God  to  Satan,  44. 

Communion,  Holy,  careless  preparation 
for,  reproved,  45.  one  unworthy  par- 
taking of,  presumption,  45. 

Condescension,  of  God  to  man's  weak- 
ness, 295. 

Conduct,  of  others,  not  to  be  judged, 
but  our  own,  183. 

Conscience,  a  good,  brings  rejoicing, 
96.  a  pure,  a  blameless  life,  166. 
torments  of  a  bad,  212.  an  impure 
defiles  all  things,  297. 

Contentious  persons  to  be  avoided,  150. 

Contest,  those  out  of  the,  sometimes 
cause  of  the  victory  to  those  who 
gain  it,  189. 

Controversy,  some  unavoidable,  325. 

Conversion,  none  without  practical  ho- 
liness, 82. 

Corah,  insurrection  of,  181. 

Corinthian,  case  of  incestuous,  44. 

Counsels,  of  perfection,  276. 

Courtesans,  finery  of,  64. 

Covelousness,  admits  no  friendship,  154. 
cure  of,  155.  to  be  brought  under  by 
the  will,  ib.  Self-love,  source  of,  228. 
evils  arising  from,  ib. 

Creature,  none  unclean,  95. 

Cretans,  who  said  they  were  liars,  292. 
to  be  sharply  rebuked,  295. 

Cross,  the,  greatest  sign  of  God's  love, 
176.  a  rebuke  to  mistaken  shame, 
176.  sign  of  the,  use  of,  225. 

Crown,  of  righteousness,  254.  in  store 
for  all  Saints,  ib. 

Cynophontis,  Festival  of,  at  Argos, 
154,  note  g. 


Daniel,  humility  of,  353. 
Daphne,  burning  of,  256,  note  h. 
Daughters,  to  be  trained  religiously  for 

marriage,  74. 
David,  his  love  for  Jonathan,  233,  234. 

humility  of,  353. 
Day  of  Judgment  not  borne  in  mind, 

136. 
Deacons,  qualities  for,  85.  trial  of,  86. 

same     virtues    required     of,    as    of 

Bishops,  85,  86.  temporal  ministry 

of,  86,  note  c. 
Deaconesses,  86.  necessary  and  useful 

to  the  Church,  ib. 
Death,  in  a  monastery,  124. 


INDEX. 


307 


Demas,  chose  his  own  ease  before  dan- 
ger, 258,  359. 
Desires,  foolish,  152.  as  thorns,  ib. 
Despisers    of    their   brethren,    despise 

God,  229. 
Devil,   his   rage   greater    against   the 

shepherd  than  the  flock,  4. 
Devils,  abhor  the  unguent  of  the  Spirit, 

20.  divinations   of,   condemned    and 

defied,  246. 
Disputes,  contagious,  150. 
Distinctions,  spiritual  to  be  sought  for, 

92. 
Divinations,  failure  in,  246.  sin  to  have 

recourse  to,  ib. 
Divine  things  not  to  be  measured  by 

human  reason,  175. 
Doctrine,  corrupt,   engendered   by    an 

evil  life,  32.  orthodox  useless  without 

a    corresponding   life,    55.    false,    a 

growing  evil,  210. 
Doxology,  inference    of  heretics    from 

(1  Tim.  i.  17.)  disproved,  34,  35. 
Dramas   of   the  heathens    filled   with 

abominations,  318. 
Dress,   finery   in,    gives    occasion    of 

offence,  65. 
Drunkenness,  drowns  the  soul,  110. 
Duties,  plain  neglect  of,  a  denial  of  the 

Faith,  116. 


£. 


Earnestness,  taught  by    the  Epist.  to 

Philemon,  334. 
Elders,  Bishops  called,  285. 
Eli,  perished  for  neglecting  his  children, 

73. 
Eloquence,  inferior  to  strength  of  mind, 

286. 
Encratites,    not    often    mentioned    by 

S.  Chrys.  93,  note  a.  mentioned  by 

Clem.  Al.  &c.  ib. 
Envy  of  men  passes  on  to  Christ,  29. 
Elect,  sufferings  endured  for  the,  200. 
Epap/troclitus,  infirmity  of,  264. 
Epimenides,  292,  note  a. 
Epiphany,  meaning  of,  255. 
Episcopate,  dangers  of  the,  277. 
Epistles,   occasional,    not    superfluous, 

334. 
Ephesus,  false  Judaizing  Apostles  at, 

7. 
Error,  never  stops,  yet  never  advances, 

240. 
Essence,  no  dissimilarity  in  the  Divine, 

6. 
Eucharist,  Holy,  always   a  Holy  Pass- 
over, 45.  the  same,  whether  offered  by 

common  men  or  by  Paul,  &c.  184. 
Evangelist,  the  work  of  an,  252. 


Eve,  bad  teaching  of,  71. 

Excommunication,  a,  proof  of  the  Apo- 
stles'power,  43,  44. 

Exercise,  bodily,  spoken  of  by  St.  Paul, 
not  fasting,  96.  spiritual,  96,  97,  note 
d,  spiritual,  rewarded,  99. 


F. 


Fables,  what  S.  Paul  means  by,  7. 
Jewish  Traditions  such,  96. 

Faith,  excludes  questioning,  7.  sets 
reasoning  at  rest,  ib.  excludes  not 
prayer  for  knowledge,  8.  objects  of 
being  divine  to  be  revered  not  ques- 
tioned, ib.  adherence  to  the,  safe- 
guard against  false  opinions,  9. 
earthly  things  depend  on,  ib.  exacted 
by  heathens,  ib.  produces  love,  14.  a 
safe  ship,  42.  without  a  good  life  un- 
availing, 43.  apostates  from  the,  have 
no  stay,  ib.  an  unshaken  rock,  161. 
dead,  239.  common  to  all,  277. 

Faithful,  should  assist  each  other,  188. 

Family,  the,  a  model  for  all  govern- 
ment, 309. 

Fasting,  cleanses  in  vain  if  we  return 
to  sin,  46.  useless  without  alms,  222. 

Fate,  doctrine  of  excludes  responsi- 
bility, 10.  arguments  against  doc- 
trine of,  ib. 

Father,  a  bad,  unfit  to  be  a  Bishop,  284. 

Fear,  prevents  quarrels,  50.  utility  of, 
135.  love  opposed  to,  170.  of  God,  a 
firm  foundation,  257. 

Fight,  the  Christian,  253. 

Flesh,  those  called,  whose  souls  are 
dead,  112. 

Food,  spiritual,  96. 

Forgiveness  of  injuries,  49,  53.  of 
peculiar  to  Christians,  50.  brings 
gain  here,  343. 

Form,  used  in  a  good  and  in  a  bad 
sense,  238. 

Free  will,  not  taken  away  by  grace,  26. 

Friendship,  benefits  of,  13.  of  David 
and  Jonathan,  233.  among  the 
wicked,  14. 

Freedom,  Christian,  causes  greater 
faithfulness  in  serving,  143. 

Funeral,  in  a  monastery,  124. 


G. 

Gamaliel,  appears  free  from  ambition, 

25. 
Garlands,  worn  by  bridegrooms,  why, 

73. 
Garments,  vanity  of  worldly,  19. 
Gentiles,  tenets  of,  human,  and  so  to  be 

examined,  9. 


368 


INDEX. 


Gentleness,  comes  from  thinking  what 

we  once  were,  316. 
Gift,  given  to    Timothy   for   working 

miracles,  &c.  169. 
Glory  of  the  world  useless,  18.  of  the 
Saints  internal,  ib.    real   described, 
201.  a  hard  taskmaster,  290. 
Gluttony,   disgusting  effects    of,    112. 
unnatural  to  the  body,  113.  nausea 
succeeds,  ib.  evils  of,  110. 
Gnostics,  the  name  of  assumed  by  pre- 
tenders to  great  knowledge,  161. 
God,  blessings  of  not  conceived  by  rea- 
soning, 8.  knowledge  of,  presupposes 
faith,  ib.   belief  in,  destroys  notions 
of  fate  and  nativity,  9.  takes  earthly 
gifts  away,  to  lead  men  to  heaven, 
12.  gifts  of,  so  great  as  to  be  incre- 
dible, 31.  how  to  be  glorified,   36. 
to  be  honoured   by  works,  ib.   long 
suffering  of  an  example  to  ourselves, 
52.  goodness  of,  to  His  enemies,  ib. 
not  to  be  approached  in  costly  orna- 
ments, 64.  willeth  salvation  of  all, 
therefore  men  must  pray  for  all,  56. 
threatens  in  mercy,  135.  to  be  loved 
not  from  fear  of  Hell,  but  from  de- 
sire of  His  kingdom,  137.   union  of 
man  with  in   Christ,  139.  the  best 
Master,   but    ill   served,    145.    acts 
through  evil  men,  181.  threatens  in 
mercy,  190.  why  He  defers  punish- 
ment,   192.    His  work  not  impaired 
by   the    instrument,   184.  appeal   to 
full  of  awe,    208.    charging  before, 
ib.    His    doings    too    deep    for    the 
curious,    244.    His  power  shewn   in 
man's  weakness,  264.  teaches  men 
through  that  which  they  know,  294. 
our  Creditor,  342.  goodness  of  in  pu- 
nishing, 361,  362. 
Godliness,  mystery  of,  88.  exercise  of, 
96.  a  means  of  gain,  but  not  worldly, 
160.  beautiful  in  its  own  nature,  156. 
requires  daily  nourishment  of  good 
works,  190.  the  truth  according  to, 
273. 
Gold,  good  for    almsgiving,  60.   to  be 
used  in  loosing  captives,  not  in  en- 
slaving the  soul,  ib.  bonds  of,  tend 
to  the  chains  of  hell,  61.  not  to  be 
worn  by  penitents,  64. 
Good,  best  done  in  person,  119.   real 

may  be  seized  by  all,  268. 
Goods,  named  from  use,  91.  inherited, 
not  preserved   without  trouble,   99. 
worldly  destroyed  in  a  moment,  ib. 
spiritual,  not  gained  without  labour 
and  pain,  99. 
Goodivorks,  perseverance  in,  190. 
Gospel,  why  called  glorious,   17.  gifts 
of,  not  of  mercy  only,  but  of  love  and 
affection,  26.  justice  and  mercy  meet 


only  in  the,  32.  that  committed  to  us, 

178.    victorious   through    sufferings, 

199. 
Government,  an  appointment  of  God, 

48. 
Grace,  indwelling  and  aiding,  265.  how 

gained,  266. 
Grace  and  free  will,  273. 
Graces,  Christian,  true  ornaments,  92. 
Gratitude,  God  glorified  in,  355. 


EL 


Habit,  force  of,  224. 

Hands,  employed  in  almsgiving,  holy, 

63. 

Health,  to  be  prized  above  beauty,  38. 

Heathen,  the,  to  be  prayed  for,  56.  there 

would  be  no,  if  Christians  were  as 

they  ought  to  be,  81.  errors  of  the 

wiser,  319. 

Heathenism,    testimony    of    heathens 

against,  293. 
Heaven,  to  be  won  by  pain  and  labour, 

268. 
Hell,  misery  of,  not  the  less  for  num- 
bers, 83.  prepared  by  God  because  of 
His  goodness,  362. 
Herald,  duty  of  a,  275. 
Heresies,  want  of  brotherly  love,  the 
cause,  13.  arise  from  love  of  power, 
ib.  foretold,  94.  propagated  by  Jews, 
165. 
Heretics,  to  be  prayed  for,  56.  on  the 
Church's  disapproval   of  putting  to 
death,  56,  note  b.  measure  heavenly 
things  by  human  reasonings,  175.  no 
cause  of  offence,  237.  existed  from 
the  beginning,  ib.  arguing  with,  use- 
less, 324. 
Hermogenes,  187. 
Holmess,    the    best    converter     from 

heathenism,  81,  82. 
Honesty  of  living,  in  what  consists,  56. 
Honour,  dangerous,  288.  to  be  evaded 
when   offered,  289.   to  be    rejected, 
288. 
Hope,  no  real,  but  in  repentance,  84. 
Hospitality,  must  be  cheerful,  118.  kind 

of,  intended  by  St.  Paul,  283. 
Hours,  canonical,  of  prayer,  123. 
Household,  duty  of  regulating  our,  115. 
Humiliation,  our  utmost  due  to  Christ, 

354. 
Humility,  true,  rarely  to  be  met  with, 
22.    puffs    up    when    not    genuine, 
351.  Scripture  examples  of,  352. 
Husband,  how  to  win  a  heathen,  303. 


I. 


Idleness,  teacher  of  every  sin,  129. 


INDEX. 


369 


Immortality,  admits  not  of  degrees,  35. 

Incarnation,  The,  called  The  dispensa- 
tion, 87.  immense  mystery  of,  87,  88. 
mystery  of,  made  known  by  the 
Church,  88.  doctrine  of,  to  be  taught 
with  discretion,  ib. 

Industry,  practised  in  monasteries,  123. 

Injustice,  bitterness  of,  to  those  who 
practise  it,  212. 

Insincerity,  pernicious  to  the  Church, 
85. 

Intemperance,  horrors  of,  112. 

Intercession,  priestly,  47.  advantages  of, 
ib.  for  those  without  never  to  be  re- 
laxed, 48. 

Isaac,  why  kept  in  ignorance  when 
about  to  be  slain,  127,  128. 


by  good  works,  160.  a  time  of  trial, 

242. 
Linus,   when    Bishop  of  Rome,   264, 

note  e. 
Long-suffering  of  God,  to  lead  men  to 

repentance,  191. 
Lord's  Prayer,  for  all,  51.  every  thing 

contained  in,  ib. 
Love,  to  enemies,  possible,  29.  to  man, 

brings  love  to  God,  232. 
Luke,  St.  always  adhered  to  St.  Paul, 

259. 
Lust,  all  inordinate  desire  is,  218. 
Lusts,  worldly,  312. 
Luxury,  danger  of,    98.   unworthy    of 

man,  110,   111.    weakens  the    soul, 

113. 


M. 


Jacob,  had  wealth,  but  it  was  earned, 

101. 
Jamies  and  Jambres,  magicians  in  the 

time  of  Moses,  240. 
Jews,  crimes  of  the,  17.  had  no  prayers 

for  heathens,  59.  their  great  stumbling 

block,  the  love  of  power,  25.  allowed 

to  pray  only  in  one  place,  63.  tenets 

of,  how  fables,  296. 
Job,  his  afflictions,  occasion  of  great 

good,  236.  his  alms  rewarded,  ib.  his 
-    patience,  256. 
Joseph,    won    the    confidence    of    an 

Heathen  master,  307.  honoured   in 

prison,  30S.  a  ruler,  ib. 
Judas,  delivered  to  Satan,  44.  a  golden 

vessel  became  earthen,  217. 
Judgment,  day  of,  awfulness  of,  190.  to 

come,  a  cause  of  fear  to  all,  213. 
Judging,  faculty  of,  implanted  in  us, 

213. 
Jugglers,  condemned,  248. 
Justice,  courts  of,  symbolical,  191.  uni- 
versal on  earth,  though  incomplete, 

ib. 


Labarum,  the,  24,  note  a. 

Labour,  worldly,  vain,  99. 

Law,  the,  lawful  use  of,  15.  if  used 
aright  sends  men  to  Christ,  ib.  least 
needed  by  those  who  keep  it  best,  16. 
necessary  for  the  confirmation  of  the 
Gospel,  17. 

Life,  a  corrupt,  produces  similar  doc- 
trine, 42.  Heathens  admire  a  good, 
81.  known  from  death  by  its  acts, 
109.  true,  that  of  the  soul,  111.  a 
dream,  136.  eternal,  to  be  won  only 
by  great  labour,  152.  eternal,  secured 


Magic,  condemned,  82. 

Man,  union  of  with  God  in  Christ, 
139.  Scriptural  definition  of  a,  111. 

Mattes,  175. 

Manicliees,  93. 

Mansions,  heavenly  and  earthly  com- 
pared, 137. 

Marcion,  175. 

Marcionites,  93. 

Marriage,  not  forbidden,  97.  he  that  is 
chaste  before,  will  be  so  after,  and 
vice  versa,  73.  those  who  contracted 
a  second,  ineligible  for  the  Episco- 
pate, 283.  second  objectionable,  ib. 
second,  better  to  avoid,  234. 

Martyrdom,  original  idea  of,  176,  note 
c. 

Martyrs,  The  sacrifice  offered  on  the 
days  of,  45. 

Masks,  worn  on  the  stage,  289. 

Masters,  to  forbear  threatening,  144. 

Matrona,  cave  of,  295. 

Meat,  abstinence  from,  the  doctrine  of 
devils,  95. 

Meats,  typical,  98.  prohibited,  to  re- 
strain luxury,  ib. 

Mediator,  nature  and  office  of  a,  67. 
our  Lord  as,  must  have  two  natures, 
ib. 

Medicine,  spiritual,  214. 

Men,  of  flesh,  112. 

Mercy,  all  else  vain  without,  222.  of 
God,  men  chiefly  attracted  by,  ib. 
of  God,  requires  mercy  in  us,  360. 
implies  ill  desert,  26.  the  work  of 
God,  222.  by  it  men  resemble  God, 
ib. 
Miracles,  not  wrought  on  all  occasisns, 

and  why,  263. 
Monastery,  death   and   sickness  in   a, 

124. 
Monasteries,    houses  of  mourning,    in 
what  sense,  121.  as  lights  to  mariners 


Bb 


370 


INDEX. 


ib.  calm  and  peace  of,  121.  manner 
of  life  passed  in,  122.  morning,  in,  ib. 

Money ,  loved  before  God,  231.  difficul- 
ties undergone  to  gain,  ib.  lovers 
of,  really  mad,  154.  love  of,  seizes 
all  classes,  155.  love  of,  the  worse  as 
not  a  natural  passion,  313.  love  of, 
the  root  of  all  evils,  152.  given  for 
relief  of  the  poor,  153.  to  make 
amends  for  past  sins,  ib.  miseries 
caused  by,  154. 

Monks,  sleep  not  naked,  122.  psalm- 
ody of,  ib.  industry,  meals,  and 
sleep  of,  123.  devotions  of  the,  ib. 

Mortification,  for  the  sake  of  future 
blessings,  97. 

Mothers,  advice  to,  74. 

Mystery,  of  the  Incarnation,  88.  not  to 
be  treated  irreverently,  ib. 

Mysteries,  dignity  of  those  who  are 
intrusted  with,  88. 


N. 


Nature,  chief  blessings  of,  common  to 

all,  102. 
"Nero,  compared  with  St.  Paul  in  the 

Resurrection,   204.    called    a    lion, 

262.  cupbearer  of,  converted  hy  St. 

Paul,  261.  compared  with  St.  Paul, 

201.  worshipped  as  a  God,  ib.  tomb 

of,  unknown,  204. 
Nicopolis,  Titus  bid  to    come   to,   and 

why,  324.   which,    here   meant,   ib. 

note  b. 
Nineveh,  saved  through  fear,  135. 
Novelties,  to  be  avoided,  209*. 
Novices,    not    to   be    promoted    to    the 

Episcopate,  79. 


Obedience,  follows  our  election,  273. 

Oil,  in  the  parable  of  virgins  taken  for 
almsgiving,  221.  for  good  works 
generally  by  St.  Jerome,  and  St. 
Aug.  ib.  note  f. 

Onesiphorus,  St.  Paul's  prayer  for,  189. 
his  kindness  to  St.  Paul,  190. 

Onesiiims,  a  true  and  not  a  true  son, 
276.  a  son  begotten  in  bonds,  348. 
bis  fault  overruled  to  good,  350.  came 
to  St.  Paul  at  Rome,  333.  was  bap- 
tized there,  ib. 

Oppositions,  certain,  not  to  be  answered, 
161. 

Orders,  Holy,  none  to  be  admitted  to, 
without  frequent  and  strict  examina- 
tion, 142. 

Ordinations,  responsibilities  of,  142. 


Ornaments,  of  the  body  to  be  avoided, 
36.  of  the  soul  alone  to  be  sought  for, 
39.  inconsistent  with  penitence,  64. 
suited  to  actors  and  dancers,  not  to 
Christians,  64. 

Ostentation,  in  prayer,  to  be  avoided,  62. 


Paint,  condemned,  37. 

Parade,  in  religion  to  be  avoided,  289. 

Paradoxes  of  the  Gospel,  89. 

Parasceue,  Holy  Communion  cele- 
brated on  the,  45. 

Parents,  may  be  benefited  by  their 
children's  virtue,  72.  to  be  requited, 
and  how,  108. 

Paschal  Feast,  45. 

Passions,  the  most  cruel  tyrants,  162. 
evil,  worse  than  wild  beasts,  256. 

Patience,  in  teaching,  219.  shewn  from 
the  fisher,  the  husbandman,  ib.  all 
may  exercise  for  Christ's  sake,  256. 
befits  the  aged,  301. 

Paul,  St.  why  he  wrote  to  Timothy  and 
Titus  only,  2.  mentions  no  particular 
age  for  the  Episcopate,  ib.  instruc- 
tions to  Timothy,  as  to  a  Teacher,  ib. 
appointed  by  command  of  God,  3. 
sent  by  Father  and  Son,  4.  anxiety 
for  Timothy,  extended  to  care  for 
his  bodily  health,  6.  garments  of,  cast 
out  devils,  19.  humility  of,  22.  al- 
ways conceals  his  own  merit,  23. 
his  former  life,  dwelt  upon  as  to  the 
glory  of  God,  24.  his  opposition  not 
from  ignorance,  but  from  zeal,  25.  ig- 
norance of,  produced  by  unbelief,  26. 
dwells  on  his  sinfulness  to  extol 
God's  mercy,  32.  righteousness  of 
under  the  law,  33.  how  blameless, 
ib.  his  life  not  impure,  but  compared 
with  God's  righteousness  worthless, 
ib.  humility  in  describing  his  own 
case,  34.  ordained  for  the  Gentiles, 
58.  why  he  discourses  so  much  of 
dress,  65.  his  trials,  encouragement 
to  others,  96.  detained  in  prison,  166. 
why  says  so  often  that  he  was  a 
teacher  of  the  Gentiles,  178.  gave 
offence  to  Nero,  188.  his  prayer  for 
Onesiphorus,  189.  a  tent  maker,  202. 
his  name  celebrated  all  over  the 
world,  ib.  victorious  over  Nero,  202, 
203.  his  tomb,  in  the  royal  city, 
its  splendour,  204.  his  glory  at  the 
Resurrection,  ib.  no  emperor  ever 
so  honoured  as,  205.  his  travels,  254. 
discourses  of  his  own  death,  250.  his 
death  a  drink  offering,  253.  preached 
though  imprisoned,   259.  whole  life 


INDEX. 


371 


passed   in   afflictions,  243.  deserted 
by    man,    supported   by    God,    261. 
cause  of  his  death,  ib.  more  power- 
ful than  Plato,  286.  his  thorn  in  the 
flesh,    264.    condescension    of,   303. 
'  the  stigmatized  of  Christ,'  337. 
Peace,  worldly,  useless,  if  there  be  war 
in  the  heart,  55.  with  one's  self  to  be 
desired,  ib. 
Peacef ulness,  duty  of,  218,  219. 
Perfection,  counsels  of,  2/6. 
Perfumes,  spiritual  suitable  to    Chris- 
tians, 19. 
Persecutions,  afflictions,  sorrows,  called, 

241.  the  godly  must  suffer,  ib. 
Persons,  in   the  Godhead  of  the  same 
substance,    not   distinct   in    nature, 
189. 
Peter,  St.  crucified  with  his  head  down- 
wards, 209. 
Philemon,  argument  of  the  Epistle  to, 
333.    his    household   a   Church,   ib. 
his  character  admirable,  ib.  the  les- 
sons to  be  learned  from  Ep.  to,  334, 
335.  St.  Paul's  love  to,  how  shewn, 
346. 
Philosophy,  a  life  of  pleasure  opposed  to 

214. 
Phygellus,  187. 

Plato,  Republic  of,  319,  note  c. 
Pleasure,  bodily  more  difficult  of  re- 
straint, 222. 
Pleasures,  certain,    agitate,    not  pro- 
ductive of  calm,  21. 
Po?np,  absurd  and  despicable,  91. 
Poor,  the,  are  our  benefactors,  119. 
men  must  become,  if  they  would  be 
rich,   89.   benefits   of    visiting   the, 
121. 
Possessions,  contention  introduced  by, 

102. 
Poverty,  to  stand  in  need  of  others  is, 

90. 
Power,  of  Christ's  servants  insuperable, 

202. 
Praise,  vanity  of  human,  288. 
Prayer,  cursing  cannot  exist  with,  49. 
not    limited   to   one    place,    63.   for 
Heathens,    Heretics,    56.     without 
alms,  unfruitful,  222.  always  to  be 
joined  with    giving   of  thanks,    49. 
against   another    sinfulness    of,    50. 
of    Jews    how    distinguished    from 
Christians,   63.    monastic  hours  of, 
123.  preservative  of  our  souls,  359. 
must  be  free  from   all  passion,  63. 
from  all  doubting,  ib.  power  of,  57. 
Prayers,  for    heathen   princes,   agree- 
able to  rules  of  justice,  48.  to  be  of- 
fered for   all   men,   ib.  for   heathen 
princes,  and  why,  ib. 
Preacher,  duty  of  a,  53. 
Preaching,   difficulties    of,    133.   good, 


advantageous  to  the  Church,  ib. 
pompous  language  not  necessary  for, 
ib. 

Presbyters,  why  St.  Paul  gives  no  di- 
rections to,  85.  no  great  difference 
between,  and  Bishops,  ib. 

Presumption  comes  of  ignorance,  149. 

Pride,  cause  of  ignorance,  149. 

Priest,  commanding  belongs  to  a,  104. 
the,  as  it  were  a  common  father  of 
all  the  world,  47.  his  office  to  be 
honoured  for  God's  sake,  180.  they 
that  honour  him,  will  honour  God,  ib. 
if  he  teach  heresy  not  to  be  obeyed, 
181.  a,  by  his  office,  a  spiritual  fa- 
ther, 183.  intercession  of,  ib.  wicked 
impairs  not  God's  work,  184.  an 
Angel  of  the  Lord,  ib.  his  words,  not 
his  own,  but  God's,  ib.  God  worketh 
through  evil,  ih. 

Priesthood,  dignity  of  the,  40.  responsi- 
bility of  the,  184,  note  g. 

Priests,  anointing  of,  typical  of  inward 
virtue,  20.  but  instruments  of  God, 
184.  Christ  in  His,  their  words  His, 
184,  185. 

Principles,  for  solving  difficulties  of 
God's  doings,  244. 

Priscilla,  her  zeal,  262. 

Proclamation,  the  Gospel  a,  from  God, 
275. 

Pro?nise  of  God  eternal,  274. 

Prophets,  false,  252. 

Prophecy,  not  of  future  things  only, 
but  of  present,  40.  used  of  teaching, 
105. 

Prosperity,  real,  shared  fairly  even  now 
by  good  and  bad,  11. 

Psalmody,  of  the  monks,  122. 

Punishment,  the  saints  rejoice  not  in, 
of  the  evil,  but  the  Gospel  requires  it, 
260.  all  who  will  may  escape,  363. 

Pure,  all  things  pure  to  the,  296. 

Purification,  many  means  of,  343. 

Purity,  in  what  it  consists,  63.  true, 
cannot  be  defiled  from  without,  298. 
what  real,  consists  in,  223.  outward 
attainable  by  the  most  wicked,  ib. 


Questioning,  uselessness  of,  149.  incon- 
sistent with  faith,  ib. 


R. 


Ransom,  meaning  of,  59. 
Reasoning,  evil  effects  of,  42. 
Reading,  diligent,  necessary  for  teach 
ers,  106. 


b  b  2 


372 


INDEX. 


Rebuke,  offensive,  especially  of  the  old, 

107.  careful  inquiry  necessary  before, 

134. 
Regeneration,  by  grace,  317. 
Relations,  affection  to,  necessary,  115. 

cannot  be  neglected   without   denial 

of  the  faith,  116. 
Religion,  to  be  without  show,  or  parade, 

289. 
Repetition,   of   the  same    subjects  not 

annoying  to  those  who  practise  them, 

52. 
Reproof,  discretion   required  for,   107. 

to    be   tempered    with    exhortation, 

251. 
Republic,  of  Plato,  319,  note  1. 
Resurrection,  of  those  who  said  it  was 

past,  210. 
Retribution,  not  here,  but  hereafter,  11. 

future,  accounts  for  prosperity  of  the 

wicked,  11. 
Reward,  of  teachers,  198.   proved  by 

various  illustrations,  ib. 
Rich  man,  a,  how  he  can  be  good,  102. 
Rich,  those  who  will  be,  blamed,  151. 

the,  in  this  world,  159.  duties  of  the, 

160. 
Riches,  do  not  please  of  themselves  but 

by  means  of  covetousness,  60.  to  be 

despised,  89.  true,  90.  not  our  own, 

ib.  how  to  take  hence  with  us,  90, 

91.  love  of,  cannot  exist  with  desire 

of  heavenly  things,  91.  beneath  the 

care  of  Christians,  99,    100.   never 

justly  gathered,  100. 
Righteous,  allowed  to  be  rich,  rather 

than  made  so,  by  God,  12.  peculiarly 

called  men  of  God,  161. 
Righteousness,  the  true  purifier,  223. 
Robbers,  tremble  at  judgment,  214. 
Robe,  to  be  sought  by  Christians,  19. 
Rome,  Christians  at,  probably  men  of 

consequence,  259. 
Rulers,   spotlessness  required   in,   77. 

Jewish,  sinned  not  in  ignorance,  25. 


Sabbath  Day,  distinguished  from  Lord's 
Day,  45. 

Sacrifice,  The,  mystery  of,  always  the 
same,  45.  no  limit  of  time  for  the 
celebration  of,  ib. 

Sacrifice,  of  goods  rewarded  in  this  life, 
89. 

Saints,  various  as  jewels,  125.  many 
ways  of  becoming,  126.  conflicts  of 
the,  shared  by  aiding  them,  188. 
their  present  honour  a  sign  of  future, 
205.  ever  mixed  with  the  wicked, 
237.  pleasantry  of  the,  has  serious 
meaning,  357.  infirmities  of  the, 
why  permitted,  263. 


Satan,  offending  Christians  delivered 
to,  and  why,  43.  made  subject  to 
the  Apostles,  44. 

Saturn,  plain  of,  in  Cilicia,  295. 

Scripture,  accuracy  of,  58.  folly  of 
thinking  any  superfluous,  336. 

Scriptures,  Holy,  called  sacred  writ- 
ings, 243.  thorough  knowledge  of 
prevents  offence,  204.  storehouse  of 
instruction,  250. 

Seal  of  Christians,  211. 

Secrecy,  in  sinning,  340. 

Self-command,  real  power,  unfailing, 
161. 

Self  denial,  grudging  men  exact  ex- 
treme, 280. 

Self-examination  182. 

Self -preference,  sin  of,  182. 

Sensuality  leads  to  hatred,  319. 

Serians,  156,  note  k. 

Sermons,  better  not  to  hear,  than  not  to 
derive  benefit  from,  51.  weariness  in 
hearers  caused  by  unwillingness  to 
practise  what  they  hear,  52. 

Servants,  advice  to,  306-310.  may  gain 
the  regard  of  the  worst  masters,  309. 
should  continue  in  service,  335. 

Service,  Daily,  48. 

Services  of  God,  and  mammon,  con- 
trasted, 163. 

Sepulchre,  the  body  a,  when  the  soul  is 
dead,  223. 

Shame,  sufferings  no  cause  for,  178. 
causes  of  false,  209. 

Sickness,  in  a  monastery,  124.  a  time 
for  reflection,  214. 

Sin,  foulness  of,  20.  pleasures  of,  un- 
satisfying, 21.  great,  in  small  mat- 
ters, 192.  small,  guiltier  from  slight 
temptations,  193.  danger  of  one,  in- 
dulged in,  221. 

Sins,  some  to  be  checked  with  authority, 
215. 

Sinners,  made  better  by  prayers  offered 
for  them,  47.  open  and  secret,  143. 

Slave,  a  Christian  life  will  be  admired 
in  a,  305. 

Slaves,  duties  of,  143, 144.  the  Bishop's 
concern  in,  144.  obedience  of,  puts 
men  to  shame,  146.  to  be  imitated  by 
Christians  towards  God,  146,  147. 
brethren  of  Christ,  351.  to  be  treated 
as  such,  ib. 
Slavery,  to  passions,  miserable,  162. 
moral  disadvantages  of,  305.  state  of 
lawful  and  capable  of  good  use,  335. 

Sobriety,  what  it  consists  in,  312. 

Soldie7-s,  spiritual,  must  endure  hard- 
ness, 197. 

Solomon,  experience  of,  in  knowledge 
of  the  world,  137. 

Son,  heretical  comments  on  the  term, 
applied  to  Timothy,  5,  note  e. 


INDEX. 


373 


So>is,  not  all  true,  276. 

Sorrows,  not  to  cause  impatience  or 
despair,  170.  no  exemption  from,  in 
this  life,  171.  each  thinks  his  own 
most  severe,  ib.  productive  of  advan- 
tage, 172. 

Sotel,  called  the  spirit  to  distinguish  it 
from  the  body,  36.  a  healthy  state  of, 
called  a  sound  mind,  170.  neglected 
when  sick,  321. 

Spirit,  The,  mark  of  the  Church,  44. 

Stephen,  St.  prayer  of,  50. 

Strangers,  kindness  to  be  shewn  to, 
119. 

Strife,  inconsistent  in  a  Christian,  219. 

Submission,  in  suffering,  353. 

Suffering,  needful  to  the  righteous,  243. 
inequality  of,  no  cause  for  offence, 
243. 

Superstitions,  condemned,  82. 

Sympathy,  with  those  in  misery,  172, 
1/3.  lightens  grief,  173.  want  of, 
brings  its  own  reward,  235. 

Swine,  flesh  of,  not  unclean,  95. 


Teachers,  engaged  more  than  the 
taught  in  the  contest,  41.  what  is 
required  of,  ib.  not  to  disdain  instruc- 
tion, 42.  as  luminaries,  as  leaven,  as 
angels  among  men,  81.  must  use 
diligent  study,  106.  need  both  gen- 
tleness and  authority,  148.  responsi- 
bilities and  claims  of,  179.  must 
think  their  disciples  every  thing,  ib. 
we  must  not  j  udge  our,  but  ourselves, 
183.  succession  of,  196,  197.  must 
not  be  impatient,  220.  two  things 
that  disquiet,  241. 

Teaching,  when  to  be  used,  104.  called 
prophecy,  105.  made  useless  by  im- 
patience, 220. 

Thanksgiving,  to  be  made  for  others 
good,  48.  binds  men  to  love  one 
another,  49. 

Theatre,  the  heavenly,  287. 

Timothy,  submitted  to   be  circumcised, 

1.  affection  of  St.  Paul  for,  ib.  his 
youth  no  hindrance  to  his  promotion, 

2.  alleged  miracles  by  the  bones  of, 
2,  note  c.  the  time  when  placed  at 
Ephesus,  7.  manner  of  his  appoint- 
ment, 41.  his  strictness,  abstinence, 
79.  commanded  to  read,  105.  whole 
church  and  people  of  Asia  committed 
to,  133.  fastings  of,  142.  why  not 
cured,  143.  miracles  of,  ib.  en- 
couraged in  his  duties,  166.  intensity 
of  St.  Paul's  love  for,  169.  faith  of, 
hereditary,  ib.  gift  given  to,  ib.  ad- 
vice to,  through  him  to  all  teachers, 
197.  consoled,   253.  second  Epistle 


to,  a  sort  of  Testament,  full  of  con- 
solation, 253.  why  St.  Paul  begs  him 
to  come  to  him,  258. 
Titans,  154. 

Titanes,  a  warlike  dance  called,  154, 
note  g. 

Titus,  an  approved  companion  of  St. 
Paul,  271.  his  character,  272.  his 
jurisdiction,  271.  mentioned  in  the 
Acts,  272,  note  a.  perhaps  a  Corin- 
thian, ib.  required  not  many  words, 
272.  Epistle  to,  written  before  that 
to  Timothy,  ib.  character  of  Epistle 
to,  274.  why  left  in  Crete,  282.  St. 
Paul  at  liberty  when  he  wrote  to,  ib. 

Tongue,  the,  to  be  kept  pure,  49. 

Transgression,  real  cause  of  unclean- 

•    ness  in  meats,  &c.  300. 

Trials,  prolonged  to  the  impatient, 
331. 

Tribulation,  should  not  haste  to  be  rid 
of,  330. 

Trophimus,  why  not  healed  by  St.  Paul, 
263.  when  left  at  Miletus,  264. 

Truth,  disregarded  by  those  ambitious 
of  power,  14.  supports  tbe  Church, 
87.  contrasted  with  Type,  274.  ac- 
knowledgment of,  from  faith,  not 
from  reasoning,  273. 


Unclean,  nothing  by  nature,  98,  297. 

sin  alone,  ib.  an  evil  will,  297. 
Uncleanness,  of  meats,  done  away  with 

by    sign    of  the    cross,    95.    not   in 

themselves,    but    in    receivers,    96. 

legal,   typical  of  sin,  299.  what  is, 

298,  299. 
Unc/cau/iucss,  no  honour  in,  280. 
Unguents,  kind  of  to  be  sought  for  by 

Christians,  20. 
Unmarried,  duties  of  the,  118. 
Unrighteous,  sufferings  of  the,  213. 
Unthankf ulness,  229. 


Vain-glory,  difficulty    of   overcoming, 

287. 
Valentinus,  175. 
Vanity,  of  earthly  things,  136. 
Value,  of  things  imaginary,  155. 
Vessels,  earthen,  twofold   meaning  of, 

217. 
Vices,  unnatural  of  the  heathen,  318. 
Violence,  hinders  influence,  285. 
Virgins,  to  be  simple  iu  their  dress,  65. 

hoods  and  veils  worn  by,  ib.  reproved 

for  over-carefulness  about  dress,  66. 

have  Christ  for  their  Bridegroom,  ib. 

have  entered  upon  a  great  contest, 


874 


INDEX. 


67.  should  be  an  example  to  others, 
ib.  the  foolish  failed  in  almsgiving, 
221,  notef. 

Virginity,  not  enjoined,  97-  a  higher 
state,  ib. 

Virtue,  the  best  inheritance  we  can 
leave  to  our  children,  74.  alone  can 
depart  with  men  hence,  91.  most 
men  practise,  from  constraint,  135. 
prevails  over  every  thing,  309.  bad 
men  overawed  by,  310. 

Virtues,  real  goods,  102. 


W. 

War,  three  kinds  of  war,  54.  with 
one's  self  the  worst,  ib. 

Warfare,  good  and  bad,  41. 

Washing,  bodily,  clears  not  from  guilt, 
ib.  of  the  body,  no  great  matter,  224. 

Water,  worldly  things  as,  256. 

Way,  the  narrow,  328. 

Wealth,  no  power  of  itself,  59.  folly  of 
hoarding,  60.  not  a  possession,  a  loan 
for  use,  90.  however  gained,  is  God's, 
not  ours,  101.  not  a  good,  102.  trust- 
ing in  produces  pride,  160. 

Wicked,  if  rich,  because  they  are  dis- 
esieemed  of  God,  12.  various  reasons 
why  suffered  to  remain,  216. 

Wickedness,  has  its  torments  here  as 
well  as  hereafter.  96,  97.  to  prevail 
in  the  last  days,  227.  no  one  to  be 
offended  because  of,  242.  shall  in- 
crease as  the  end  draws  near,  ib. 

Widowhood,  better  not  professed  than 
to  be  forsaken,  129.  Christian,  234. 
how  to  bear,  235. 

Widows,  107.  what  makes,  ib.  to  receive 
honour  from  the  priest,  108.  domestic 
duty  of,  ib.  God  the  stay  of,  if  deso- 
late, 108.  must  renounce  pleasure, 
109.   intemperate    threatened,   114. 


'  list  of  widows'  relieved  by  the 
Church,  114,  note  h.  strictness  re- 
quired of,  117.  directions  to  younger, 
129.  marriage  of,  recommended  to 
prevent  evil,  130.  with  relations,  131. 
Widows-Church,    age  of,   117.    duties 

of,  ib. 
Wine,  women  given  to,  308.  danger  of, 
88.  those  who  served  in  the  temple 
never  tasted,  ib. 
Woman,  taught  once  and  ruined  all, 

71. 
Women,  to  be  modest  in  dress,  64.  to 
be  silent  and  modest,  69.  not 
to  speak  in  Church,  ib.  in  St.  Chry- 
sostom's  time,  open  to  reproof,  ib. 
must  not  teach,  but  occupy  station 
of  learners,  70.  why  made  subject  to 
men,  ib.  salvation  to,  through  child- 
bearing,  71.  yet  saved  without 
children,  72.  what  they  may  do,  205. 
many  suffered  martyrdom,  ib.  not 
inferior  in  spiritual  matters,  ib.  for- 
bidden to  teach,  302.  those  who  led 
to  war,  condemned,  320.  duties  of, 
117. 
Word,  of   God,  not  bound,   199.   how 

rightly  divided,  209. 
Works,    good,    are    to  shine    and   be 

manifest,  81.  to  be  concealed,  126. 
World  despised,  heaven  gained,  266. 
Worth,  moral  alone  real,  156. 


Youth,   requires   much    restraint,    73. 
exposed  to  lust,  304. 


Zeal,  in  good  works,  315. 
Zenas,  the  lawyer,  325. 


INDEX  OF  TEXTS. 


GENESIS. 

2  SAMUEL. 

i.  11. 

138 

i.  25,  26. 

233 

26. 

147 

25.  LXX- 

ib. 

27. 

300 

xv.  26. 

353 

31. 

95 

iii.  5. 
16. 

237 
70 

1  KINGS. 

iv.  9. 

229 

vi.  3.  LXX. 

112 

xviii.  21.  LXX. 

246 

xviii.  21. 

181 

xix.  14. 

100 

JOB. 

24. 

189 

xxi.  21. 

242 

xxii.  7,  8. 

127 

i.  2. 

111 

xxiv.  22. 

100 

10. 

235 

xxxi.  45. 

141 

vii.  1.  LXX. 

242 

xxxv.  18. 

349 

xxix.  15. 

235 

xxxix.  6. 

37 

xl.  3.  LXX.               243,  n. 

xl.  7. 

309 

8. 

ID. 

14, 15. 

331 

xlii.  8. 

243 

xlv.  5. 

350 

xlix.  9.  LXX. 

238 

PSALMS. 

EXODUS. 

vi.  2. 

319 

6. 

123 

ii    14. 

76 

8. 

181 

xv.  16. 

170 

vii.  11.  LXX. 

191 

xxiii.  15. 

173 

viii.  4. 

123 

xxxii.  1. 

263 

xvi.  2.                         145 

189 

xix.  4. 

88 

NUMBERS. 

xxii.  13. 

238 

xxiii.  4. 

123 

xi.  29. 

29 

xxxvi.  6. 

191 

xxxvii.  1. 

242 

DEUTERONOMY. 

xxxviii.  5. 

20 

xxxix.  9.  LXX. 

238 

iv.  26. 

141 

xl.  2. 

256 

xix.  15. 

134 

xliv.  22. 

123 

xxv.  4. 

131 

xlviii.  10. 

191 

xxxii.  15. 

98 

xlix.  15. 

123 

16. 

123 

1  SAMUEL. 

17.                        18 

J61 

li.  10.                      224 

298 

ii.  27. 

180 

lviii.  10. 

363 

iii.  18. 

353 

lxii.  3. 

257 

iv.  30. 

36 

lxiv.  5. 

4 

vi.9. 

294 

lxviii.  5. 

129 

viii.  7. 

180 

6. 

123 

ix.  20. 

248 

lxix.  1. 

256 

x.  22. 

41 

lxxiv.  17. 

138 

376 


INDEX  OF  TEXTS. 


xci.  5,  6. 

123 

cii.  6. 

91 

9. 

123 

civ.  4. 

ib. 

26. 

138 

cvi.  37. 

319 

cix.  4. 

54 

62. 

123 

ex.  I. 

189 

cxviii.  15. 

125 

cxix.  120,  LXX. 

257 

125. 

275 

exx.  6,  7.  LXX. 

54 

exxvii.  1. 

187 

cxliv.  4. 

172 

cxlviii.  1. 

123 

PROVERBS 

vi.  34,  35. 

307 

xx.  6.  LXX. 

111 

xxvi.  11. 

46 

ECCLESIASTES. 

ii.  4,  5.  . 

136,  137 

vii.  2. 

121 

xii.  8. 

137 

ISAIAH. 

i.  16. 

298 

15,  17. 

174 

iii.  16. 

67 

24.  LXX. 

66 

xiv.  10. 

83 

xxvi.  9. 

123 

Iii.  11. 

298 

liii.9. 

87 

liv.  13. 

183 

lviii.  7.  LXX. 

115,  116 

JEREMIAH. 

iv.  14. 

224 

xxxi.  34. 

183 

EZEKIEL. 

xviii.  24. 

190 

xxxiii.  11. 

ib. 

DANIEL. 

ii.  30. 

353 

iii.  17,  18. 

330 

29,  30. 

352 

HOSEA. 

iv.  8. 

119 

vi.  6. 

222 

AMOS. 

ii.  11.  LXX. 
v.  8.  LXX. 

JONAH. 

iii.  4. 

MICAH. 

vi.  2. 

ZECHARIAH. 
xiii.  7. 

MALACHI. 

i.  2,3. 

ECCLESIASTICUS. 

ii.  2. 
27. 
iii.  10,  12. 
\ii.  6. 
31. 
xi.  2. 
4. 
xiv.  9. 
xxi.  2. 
xxiii.  17. 
xxv.  1. 


138 


170 

214 

183 

287 

180 

37 

18 

150 

299 

73 

302 


SONG  OF  THE  THREE 
CHILDREN. 

v.  6,  16.  LXX.  352 

BEL  AND  DRAGON. 

v.  38.  353 

ST.  MATTHEW. 


xiii.  2.  LXX. 


iii.  14. 
v.7. 

8. 

16. 

22,  S 

44. 

45. 
vi.3. 

5. 

5,  6. 

13. 

15. 

23. 

24. 

33. 
vii.  2. 

7. 


183 
360 
224 

81 
275 

29 

361 

62,  126 

289 

62 
343 


INDEX  OF  TEXTS. 


377 


ix.  9. 
11. 

14. 
23. 
21—23. 

22,  23. 
x.  17. 
27. 
33. 
38. 
40. 
41. 
xi.  12. 
xii.  36. 
xiii.  52. 
xviii.  6. 
7. 
15. 
18. 
19. 
xix.  12,  21. 
xxi.  22. 
xxii.  13. 
32. 
40. 
xxiii.  2,  3. 

8. 
xxiv.  12. 
28. 
xxv.  12. 


34,  35. 
40. 


6 

63 
153 
190 
221 
181 
252 
275 
307 

78 
118,  180 
180 
267 
182 
106 
278 

94 
134 
266 

13 
276 

63 

61,  190 

109 

232 

180 

14 

13 
135 
221 
190 
109 
120,  190 


iii 

.  20. 

iv 

.24. 

V 

.39. 

41. 

43. 

44. 

vi. 

45. 

viii 

.28. 

34. 

ix 

22. 

X 

11. 

xi 

48. 

xii 

19. 

25. 

42,43 

xiii 

14. 

27. 

xiv 

10. 

12. 

23. 

XV 

13,14. 

15. 

16. 

22. 

xvi. 

33. 

xvii 

3. 

24. 

xviii 

23. 

37. 

ACTS. 


14 

58,  295 

7 

290 

58 

25 

183 

4,  n. 

143 

25 

78,  132 

25 

25 

262 

25 

118 

44 

4 

267 

255 

146 

246 

273 

321 

242 

58 

18,  30 

149 

158 


MAKK. 

i.  11. 

88 

iii.  12. 

263 

xi.  25. 

63 

iv.  12. 

35 

xv.  41. 

326 

32.  35. 

328 

vi.  5—7. 

120 

LUKE. 

60. 

50 

vii.  27. 

76 

vi.  36. 

222 

viii.  23. 

61 

viii.  8. 

214 

ix.  15. 

23 

x.  7. 

131 

2. 

3 

xi.  10. 

17 

xiii.  2. 

3,  41,  58 

xiv.  33. 

313 

xiv.  14,  15. 

263 

xv.  33. 

78 

15. 

26 

xvi.  11. 

9,  n.  40 

xvi.  1,3. 

168 

19. 

100 

2. 

1 

26. 

190 

3. 

1 

xvii.  7,  8. 

354 

17. 

294 

10. 

149,  351 

xvii.  23,  28. 

292 

xviii.  12. 

352 

xviii.  24. 

325 

13. 

343 

xx.  26. 

205 

xxii.  70. 

158 

29. 

252 

xxiii.  40. 

315 

31. 

243 

32. 

179 

JOHN. 

34. 

90 

34,  35. 

260 

i.  16. 

184 

xxii.  14,  15. 

167 

18. 

58 

21. 

4 

27. 

183 

xxvii.  24. 

ib. 

378 


INDEX  OF  TEXTS. 


ROMANS 

i.  1. 

274 

32. 

173 

ii.  5. 

191 

16. 

199,  n. 

19,  20. 

245 

20. 

238 

29. 

289 

iii.  8. 

32 

23. 

33 

iv.  2. 

25 

v.  5. 

99 

14. 

71 

20. 

32 

vi.  4. 

207 

5,6. 

ib. 

7. 

78 

19. 

41 

vii.  9. 

210,  n. 

13. 

354 

23. 

212,  n. 

viii.  7. 

28 

9. 

112 

18. 

39 

24. 

166 

29. 

274 

ix.  13. 

229 

x.2. 

24 

4. 

13 

5. 

274 

12. 

268 

17. 

197 

xii.  15,  16. 

173 

xiii.  5. 

48 

10. 

232 

xiv.  1. 

295 

8. 

353 

10. 

181,315 

15. 

26 

xv.  4. 

106 

19. 

254 

xvi.  25. 

149,  n. 

1  CORINTHIANS. 


14. 
iii.  6. 

12. 
iv.  3. 

4. 

5. 

7. 

12. 

12,  13. 

17. 

91. 
v.  5. 

11, 


18,  137 

212,  n. 

79 

148 

181 

352 

44 

149 

81 

50 

1 

43 

43 

55,  276 


vi.  10. 

49 

9,  10. 

319 

20. 

36,38 

vii.  5. 

313 

7. 

80 

21. 

335 

29. 

78 

28, 

40. 

234 

33. 

78 

35. 

118 

34, 

35. 

128 

viii.  6. 

58,  189 

ix.  9. 

26 

16. 

3,276 

20, 

21. 

294 

27. 

141 

29. 

42 

x.  12. 

315 

xi.7. 

238 

9. 

70 

26. 

45 

27. 

202 

28. 

243 

30. 

44 

xiii.  12. 

273 

xiv.  35. 

69 

XV.  1. 

)99,  n. 

10. 

26 

18 
173 

1 


2  CORINTHIANS. 


i.  3. 

190 

ii.  2. 

129 

15,  16. 

19 

iv.  5. 

148 

7. 

264 

10. 

207 

vi.  8. 

80 

20. 

90 

viii.  9. 

323 

ix.7. 

119 

xii.  7. 

263 

11. 

143 

xiii.  10. 

34 

GALATIANS. 

i.  6. 

199 

iii.  1. 

272 

28. 

339 

iv.  3. 

316 

19. 

166 

vi.  4. 

183 

13. 

14 

14. 

176 

17. 

337 

INDEX  OF  TEXTS. 


379 


EPHESIANS. 

iv.  11. 

148 

12.                    2, 

79,219 

n.  9. 

139 

13,16. 

218 

iii.  10. 

88 

14. 

41 

20. 

177 

15,  16. 

132 

v.  27. 

216 

v.  2. 

2 

vi.  4. 

73 

6. 

234 

9.                         144 

,  343 

8. 

55 

12. 

196 

10. 

72234 

15. 

107 

PHILIPPIANS. 

23.                 2,  r 

.  6,  281 

vi.  1. 

335 

i.  18.                           21,2 

8,  9. 

313 

21. 

125 

ii.  7. 

149 

13. 

26 

2  TIMOTHY 

15. 

81 

22. 

1 

27. 

264 

i.  4.                         167,  253 

29,  30. 

280 

18. 

262 

30. 

188 

ii.  11. 

267 

iii.  6. 

33 

16. 

240 

12. 

273 

iii.  11. 

260 

13. 

351 

15. 

79 

20. 

82 

iv.  6,  16. 

166 

iv.  3. 

2 

9,  13. 

166 

4. 

21 

9. 

167 

14,  16. 

188 

11. 

2 

17. 

326 

11,  10,20. 

359 

COLOSSIANS. 

TITUS. 

iii.  3. 

204 

i.  5. 

80 

5. 

78 

13. 

219 

iv.  16. 

346 

16. 

55,  116 

17. 

338 

ii.  15. 

6,219 

iii.  10. 

150 

1  THESSALONIANS. 

12,  13. 

272 

ii.  4. 
17. 
19. 

5,  n. 
253 

PHILEMON. 

179 

12. 

277 

iii.  8. 

179 

v.  19. 

169 

HEBREWS 

2  THESSALONIANS. 

i.  2. 

35 

ii.  15. 

186 

iii.  1. 

4,  n. 

xi.  13. 

204 

1  TIMOTHY. 

xii.  2,  3. 

158 

4. 

262 

i.  3. 

2 

14. 

265 

4. 

324 

16. 

229 

11.                         199,  n. 

xiii.  4. 

77,313 

13. 

167 

17. 

278 

ii.  2. 

303 

23. 

2 

9,  10. 

99 

12. 

302 

JAMES. 

15. 

117 

iii.  2,  4. 

2 

ii.  13. 

360 

7. 

134 

26. 

346 

14. 

165 

iii.  11. 

49 

15. 

258 

iv.  3. 

11 

380  INDEX  OF  TEXTS. 

1  PETER.  |  1   JOHN. 

ii.  12.  158       I  ii.  9.  55 

22.  87  iv.  8.  222 


INDEX  OF  GREEK  WORDS. 


iyin>irot,  159. 

ayxiffrtiu; ,  63. 

&yos,  20. 

ayuva.,  315. 

i.tu(uZv,  171,  note. 

aiatai*,  35,  note. 

axxi^o/xiHa^  59. 

uxxi<r0cotri»,  129. 

axoXxirras,  56. 

akyo;,  20. 

aXiiQovn,  188. 

afiiT^lav,  76. 

citxigirixw,  7,  note. 

dvcixgatn; ,  139. 

«v£>-xA>jts?,  283. 

avriXafiiptvoi  lhi£yitrla;,   145,  note. 

ccgitrrov,  124. 

agcop.iv,  36,  note. 

W^/lW,  312. 

iiffxntts,  96,  note. 
aaxtvtriy,  126. 
«T»Ss|a/,  349. 
a^oWrsT-ju^n,  146. 
aveXuras,  314. 

««'»««,  297,  note. 
a.iro^a.Mt(;(iiTii ,  253. 
aQiXuus,  328,  note. 
a^£Xor»T/,  328,  note. 


(iifiaTTHrftivot,  316. 

P>t>v\,ptct,  231. 


>£vs<r&z/,  159,  note. 
Ttntris,  9,  note. 

7V/J074V,   6. 

yvritri'tu,  276. 

yfljjraf ,  8. 

ygdftftara,  245,  note  g. 

yetzftfizmrrui,  245,  note. 

yvf&vairix,  96. 


aj*a,  192. 
h<rirt>ruav,  362. 
?<a?j-«£a:7-£//3a:),   150,  note. 
S/o/xjeray,  89. 
^wairuy    345. 


lyxgartla,  93,  note. 
i&yevftivu,  220,  note. 
iikxufffai,  188,  note. 
Ejftstfftivv,  9,  note, 
s^a/,  159,  note. 
i*»a^>»,  218. 
IxfixyiToy,  1  19. 
IxTofiTtvaifcsv,  88,  note. 
l*0«g*»,  125. 
ikai/»,  223,  note. 
«>.»«»,  223,  note. 
'&«?«,  296. 
iAsa/tiMy,  308. 
\ft<paamis ,  152. 
IvdgxaVf  59. 
hrv%!ai,  213. 
i^ovffias,  315. 
jl»rf«,  357. 
ivaSu/u.tv,  155. 
lirava,  255. 
£T//3ai/Aa/,  44. 
l*ihio£0uaiwt ,  283. 
STirr^d/ft)*,  34,  note. 
£T/<pamu,  255. 
ivravufta,  4,  note. 
\gya<rTti(itcdv,  110,  note. 
E^sra/  «AA>jA4>v,  221,  note. 
i%*gMn,  350. 

EiwgOiTlSjOV,    128. 

tvo-ffiiTy,  24,  note. 

£<P«,  9. 


fd\Ttrah  110. 
tiicrircti,  110. 


382 


NDEX  OF  GREEK  WORDS. 


0uvp.x<rrlf,  333. 
9i.Uvn,  129. 

tl'oTXoUTOl,    100. 

Qibs,  9,  note. 


Hint,  275. 
hgarai,  47. 


K. 

xahXixat,  259. 
xuivoQaviaf,  209. 
xaXo;,  38. 

xurt%tritricf,  334,  note. 
xneipatias,  209. 

*i;tfW«s/,  91. 

xyi^uttii,  275. 
xriguv,  35,  note. 
xritri;,  35,  note. 


va.£uf*.v$la,  72,  note,  183. 
vaguvr'iTatrfza,  214. 
irit£u<raXivop.'i\in> ,  212,  note. 
vrccgairxiuri,  45. 
ira^ccr^iliifttv/i,,  150. 
cra^aoia,  77,  note. 
<r«eo,»«,  77,  note,  2B5,  note. 

Tapprtiriat,  2,  note. 
•raep^a^  45. 

*-i£i!<rrcur$ui,  325,  note  e. 
fTST£«s,  1 75,  note. 
vrXiaviZia,  38. 
<r<#a»,  12  6. 
fravjjf/'a,  298,  note. 
■zr^o'io-ravrai,  126,  note, 
a-jovoft/v,  9,  note. 

wgoTOftTnv .    125. 
ir(>o<riviyxt7v,  39. 
ir^atXa (Zov,  349. 
vrgotrruXaiwiriv,  152. 
vgorgijo-it ,  263,  note  C. 
a-jor^ca'Jjv,  34,  note. 

wxrivti; ,  324. 


X/^vav,  208. 


s. 


ftdyau,  8. 
fj.avia.yi,   168. 
ftugiyugtrav,  125. 
(*a%u(,  57. 
^sXfraiv,  133,  note. 
(ttrtuirau,  65. 
ftovxffrfyiov ,   121. 


vagssasK,  4b. 
vupxfirri,  127. 
»eoipi/Tov,  79. 
ryQccXicut,  301,  note. 
wtpeuo-ip,  124. 
.nVs*'*,  122. 
tatra*,  149. 

V»(T0UVT£J,    321  . 


o-ifivirnrij  56. 
trnfj.a.,  223. 
fffiiXfiv,  89. 

o-ojhoZvrtf ,  91. 
OTijSaSaj ,  146. 
o-v/ufiaXov,  184,  note. 
trufifioeix; ,  173,  note. 
<ri/vS/a|^vTa;,  329,  note. 
<rt/v«W£ovTa« ,  329,  note. 
e-uvsS^si/j),  132. 
o-VMiffT^d.<p6at,  153. 
ffQgdyio-ov,  95. 

o-^oXjjj ,  324. 
rupee,  223. 
e-wtpgovifftou,  170. 
eaif^oirvvYi ,  30 1 . 


olxutlxri;,  151. 
clxobofiiav,  8,  note. 
oiKoioftiav,  8,  note,  350. 
tfttovntt ,  147. 
oVa.os,  41,  note. 
oriauf,  63. 


Tixvav,  276. 
*ix*vt,  14. 
T^,(iZva,  320. 
r^otphf,  12,  note. 
<r£ufns,  12,  note. 

rgayaftcti,  139. 


5ra£«ivir»,  356. 
ira^axurafrixti ,  178,  note. 


iw«»«/a.  156,  note,  297,  note. 
<5p?,-,  336. 


INDEX  OF  GREEK  WORDS. 

<t>. 

tpang»7s,  2. 

(ptkhr.v,  259,  note  b.  $»&*,  212. 

$i\ias,  13,  note. 

<fi\tffo^ri<ridUit,  290. 


Xti^*rovnta).  181.  <?f«,,  350,  note. 

Xtffttcret,  91.  eiftXtUt,  328,  note. 


FTNIS. 


EREATUM. 

P.  98.  heading,  fur  unless  razrf  useless 


BAXTER,  PRINTER,  OXFORD. 


DEDICATED  (BY  PERMISSION) 
TO   HIS   GRACE   THE    LORD   ARCHBISHOP   OF    CANTERBURY. 


A 

LIBRARY  OF  FATHERS 

OF   THE 

HOLY  CATHOLIC  CHURCH, 

ANTERIOR    TO    THE    DIVISION    OF    THE    EAST    AND    WEST. 


TRANSLATED    BY    MEMBERS    OF    THE    ENGLISH    CHURCH, 

WITH    NOTICES    OF    THE    RESPECTIVE    FATHERS,    AND    BRIEF    NOTES    BY    THE    EDITORS, 

WHERE    REQUIRED,    AND    SUMMARIES    OF    CHAPTERS    AND    INDICES. 


EDITED    BY 

The  Rev.  E.  B.  PUSEY,  D.D. 

Itcgius  Professor  of  Hebrew,  Canon  of  Christ  Church,  late  Fellotv  of  (Mel  College. 

The  Rev.  JOHN  KEBLE,  M.A. 

Professor    of  Poetry,    late    Fellow    of  Oriel   College. 

The  Rev.  J.  H.  NEWMAN,  B.D. 

Fellow  of  Oriel  College. 

The  Rev.  C.  MARRIOTT,  M.A. 

Fellow  of  Oriel  College. 


A  Publication,  answering  to  the  above  title,  appeared  to  the  Editors 
calculated  to  answer  many  and  important  ends,  and  to  supply  considerable 
wants,  some  peculiar  to  our  own  Church  and  times,  others  more  general. 

Their  chief  grounds  for  thinking  it  very  desirable  were  such  as  the  fol- 
lowing:— 

1.  The  great  intrinsic  value  of  many  of  the  works  of  the  Fathers,  which 
are,  at  present,  inaccessible,  except  to  such  as  have  large  libraries,  and  are 

familiar  with  the  languages  in  which  they  are  written  ;  and  this  the  more, 
since  a  mere  general  acquaintance  with  the  language  will  not  enable  a 
person  to  read  with  ease  many  of  the  Fathers.  E.  g.  Knowledge  of 
Latin  alone  will  not  suffice  to  read  Tertullian:  and  in  cases  less  strong, 
ecclesiastical  language  and  peculiarity  of  style  will  often  present  consider- 
able difficulties  at  first. 

2.  The  desirableness  of  bringing  together  select  works  of  different 
Fathers.  Many  who  would  wish  to  become  acquainted  with  the  Fathers, 
know  not  where  to  begin  ;  and  scarcely  any  have  the  means  to  procure  any 
great  number  of  their  works.  Editions  of  the  whole  works  of  a  Father, 
(such  as  we  for  the  most  part  have,)  are  obviously  calculated  for  divines, 
not  for  private  individuals  :  they  furnish  more  of  the  works  of  each  Father 
than  most  require,  and  their  expense  precludes  the  acquisition  of  others. 

3.  The  increased  demand  for  sacred  reading.  The  Clergy  of  one  period 
are  obviously  unequal  to  meet  demands  so  rapid,  and  those  of  our  day  have 
additional  hindrances,  from  the  great  increased  amount  of  practical  duties. 
"Where  so  much  is  to  be  produced,  there  is  of  necessity  great  danger  that 


much  will  not  be  so  mature  as,  on  these  subjects,  is  especially  to  be  desired. 
Our  occupations  do  not  leave  time  for  mature  thought. 

4.  Every  body  of  Christians  has  a  peculiar  character,  which  tends  to 
make  them  look  upon  the  system  of  faith,  committed  to  us,  on  a  particular 
side;  and  so,  if  they  carry  it  on  by  themselves,  they  insensibly  contract  its 
limits  and  depth,  and  virtually  lose  a  great  deal  of  what  they  think  that 
they  hold.  While  the  system  of  the  Church,  as  expressed  by  her  Creeds 
and  Liturgy,  remains  the  same,  that  of  her  members  will  gradually  become 
contracted  and  shallow,  unless  continually  enlarged  and  refreshed.  In 
ancient  times  this  tendency  was  remedied  by  the  constant  living  intercourse 
between  the  several  branches  of  the  Catholic  Church,  by  the  circulation  of 
the  writings  of  the  Fathers  of  the  several  Churches,  and,  in  part,  by  the 
present  method — translation.  We  virtually  acknowledge  the  necessity  of 
such  accessions  by  our  importations  from  Germany  and  America  ;  but  the 
circumstances  of  Germany  render  mere  translation  unadvisable,  and  most 
of  the  American  Theology  proceeds  from  bodies  who  have  altered  the  doc- 
trine of  the  Sacraments. 

5.  The  peculiar  advantages  of  the  Fathers  in  resisting  heretical  errors, 
in  that  they  had  to  combat  the  errors  in  their  original  form,  before  men's 
minds  were  familiarized  with  them,  and  so  risked  partaking  of  them;  and 
also  in  that  they  lived  nearer  to  the  Apostles. 

6.  The  great  comfort  of  being  able  to  produce,  out  of  Christian  antiquity, 
refutations  of  heresy,  (such  as  the  different  shades  of  the  Arian  :)  thereby 
avoiding  the  necessity  of  discussing,  ourselves,  profane  errors,  which,  on  so 
high  mysteries,  cannot  be  handled  without  pain,  and  rarely  without  injury 
to  our  own  minds. 

7.  The  advantage  which  some  of  the  Fathers  (e.  g.  St.  Chrysostom) 
possessed  as  Commentators  on  the  New  Testament,  from  speaking  its  lan- 
guage. 

8.  The  value  of  having  an  ocular  testimony  of  the  existence  of  Catholic 
verity,  and  Catholic  agreement;  that  truth  is  not  merely  what  a  man 
trowcth  ;  that  the  Church  once  was  one,  and  spake  one  language;  and 
that  the  present  unhappy  divisions  are  not  necessary  and  unavoidable. 

9.  The  circumstance  that  the  Anglican  branch  of  the  Church  Catholic 
is  founded  upon  Holy  Scripture  and  the  agreement  of  the  Universal  Church; 
and  that  therefore  the  knowledge  of  Christian  antiquity  is  necessary  in 
order  to  understand  and  maintain  her  doctrines,  and  especially  her  Creeds 
and  her  Liturgy. 

10.  The  importance,  at  the  present  crisis,  of  exhibiting  the  real  practical 
value  of  Catholic  Antiquity,  which  is  disparaged  by  Romanists  in  order  to 
make  way  for  the  later  Councils,  and  by  others  in  behalf  of  modern  and 
private  interpretations  of  Holy  Scripture.  The  character  of  Catholic  anti- 
quity, and  of  the  scheme  of  salvation,  as  set  forth  therein,  cannot  be  ap- 
preciated through  the  broken  sentences  of  the  Fathers,  which  men  pick  up 
out  of  controversial  divinity. 

1 1.  The  great  danger  in  which  Romanists  are  of  lapsing  into  secret  infi- 
delity, not  seeing  how  to  escape  from  the  palpable  errors  of  their  own 
Church,  without  falling  into  the  opposite  errors  of  Ultra-Protestants.  It 
appeared  an  act  of  especial  charity  to  point  out  to  such  of  them  as  are  dissa- 
tisfied with  the  state  of  their  own  Church,  a  body  of  ancient  Catholic  truth, 
free  from  the  errors,  alike  of  modern  Rome  and  of  Ultra-Protestantism. 

12.  Gratitude  to  Almighty  God,  who  has  raised  up  these  great  lights 
in  the  Church  of  Christ,  and  set  them  there  for  its  benefit  in  all  times. 


EXTRACTS  FROM  THE  PLAN  OF  THE  WORK. 

1.  The  subjects  of  the  several  treatises  to  be  published  shall  mainly  be,  Doctrine, 
Practice,  Exposition  of  Holy  Scripture,  Refutation  of  Heresy,  or  History. 

2.  The  treatises  shall  be  published  entire,  so  as  to  form  a  whole. 

6.  Each  volume  shall  consist  either  of  a  work  or  works  of  a  single  Father,  or  of  those 
of  several  Fathers  upon  the  same  subject,  or  connected  subjects,  as  in  selections  of 
Homilies. 

8.  The  Editors  hold  themselves  responsible  for  the  selection  of  the  several  treatises 
to  be  translated,  as  also  for  the  faithfulness  of  the  translations. 

11.  The  originals  of  the  works  translated  shall  be  printed*.  It  would  be  well, 
therefore,  if  Subscribers  would  specify,  if  they  wish  for  the  originals,  either  with  or 
without  the  translations. 

12.  It  is  understood  that  subscriptions  continue,  until  it  be  intimated  that  they  are 
discontinued,  and  that  they  extend,  under  ordinary  circumstances,  to  the  end  of  each 
year. 

14.  Not  more  than  four  volumes  to  appear  in  each  year:  the  price  to  Subscribers  not 
to  exceed  9s.  for  a  closely  printed  8vo  of  400  pages;  to  the  public  it  will  be  raised 
one-fourth.     When  old  Translations  are  revised,  the  price  will  be  diminished. 

15.  No  volume  can  be  subscribed  for  after  it  is  published;  but  the  Subscription  Liu 
remains  open  for  the  future  volumes. 

*  The  object  of  publishing  the  origi7ials  has  been  steadily  kept  in  view,  though  detailed  bu 
difficulties,  inseparable  from  the  commencement  of  such  an  undertaking,  as  uell  as  bit  sorrowful 
dispensations.  Collations  of  foreign  MSS.  have  now  been  in  part  obtained,  in  part  ure  being 
made,  for  S.  Chrysostoni'  s  Homilies  on  S.  Paul,  on  the  Statues,  S.  Cyril  of  Jerusalem,  Mai  alius, 
Tertullian,  S.  Basil  Hexaem.  §c. 

RIV1NGTONS,   LONDON:    J.  H.  PARKER,  OXFORD. 


Works  already  published. 


ATHANASIUS.S Select  Treatises,  Part  l._       } 

On    the     Mcene    Definition,/  .  , 

Conncils  of  Ariminam  and  >Rcv.  J.  H.  Newman,  B.D.  Fellow  oj  Oriel. 

ncia,  and  the  First  Ora-  \ 

against  the  Arians  J 


Seleucia, 
tion  against 


AUGUSTIKE,  S Cam&gm,  « 1th  the  Latin  J  0[d  Translation  and Text>  revisedhy  E.rl.  Pusepi  D.D. 

CYRIL.S.  OF  JERUSALEM  Catechetical  Discourses    Rev.  R.  W.  Church,  B.J.  Fellow  of  Oriel- 

CYPRIAN,  S. Treatises,       late  Rev.  C.  Thornton,  M.A.  Christ  Church. 

CHRYSOSTOM,  S Homilies  on  S.  Matthew,  Part  1.     Rev,  Sir  G.  Prevost,  M.A.  Oriel. 

On  the  Epistle  to  the  Romans,)  *«>■  J  B.Morris,  M.A.  FMnr  „f  Exeter. 

j  Corinthians,  Galatians,  and  (>"'•  •/•  Medley,  M.AWadham. 

Ephesians  (Rev.  H.  K.  Cornish,  MA.  late  FellvwoJ  Exeler. 

)Rev.  IF.J.Copeland,  M.A.  Fel'ov  of  Trinity. 

1  and  2  Tim.  Tit.  Philem.  Rev.  J-  Tweed,  M.A.  C.  CC.  Camb. 

Homilies  on  the  Statues    Rev.  E.  Budge. 

TERTULLIAN Apologetic     and      Practical?  Rei,_  &  Dodason,  M.A.  late  Student  ofQi.  Cli. 

Jreatiscs  > 

In  the  Press. 

ATHANASIUS,  S. f^^  ^  'fourth  I  Rev.  J.  H.  Newman,  B.D.  Fellow  of  Oriel. 

Orations  against  the  Arians     S 

Historical  Documents Rei .  M.  Atkinson,  M.A.  fellow  oj  Lincoln. 

CHRYSOSTOM,  S Homilies  on  St.  Matthew   Rei.  Sir  G.  Prevost,  M.A.  Oriel. 

On  the  Epistle  to  the  Philippiana  Rei:  II'.  C.  Cotton,  M.A.  Student  ofCh.  i  h. 
-Colossians    .  .Rev.  J.  A.  Ashirurt/t,  M.A.  /'.  Vmr  nf  llnts'-iinse. 


-Thessalonians  Rev.  J.  Tweed,  M.A.  C.C.C.  Camb. 


rsaTK}^'    *■•  *  f-  wu™>  m-a-  **■ 


Preparing  for  Publication. 

AMBROSE,  S.    ... 


Doctrinal  Treatises. 
Epistles 


ATHANASIUS,  S.  . Tracts  on  the  Incarnation  and  )  „        _    _.  „   .    „  „         rnl 

Holy  Spirit  (     ev%       Daman,  M.A.  Fellow  of  Oriel. 

AUGUSTINE,  S Anti-Pelagian  Tracts   Rev.  F- Oaheley,  M.J.  Fellow  of  Balliol. 

Anti-Donatist  Tracts  . Rev.  F.  IV.  Faber,  M.A.  Fellow  of  UMverity. 

Homi.iesonSt.John'sGospe.  {*«•  ^,^^±^{^1 

First? 

Epistle    .    .  5 

the  Psalms    .... 

Practical  Treatises Rev.  C.  L.  Cornish,  M.A.  Fellow  of  Exeter. 

HTe"taroent°.n  .  '.he.    J*T  \  Rev-  R-  G~  Maomdlen,  M.A.  Fellow  ofC.C.C. 
Epistles  ..  .'..'...'..'..    .  Rev.  f{.  W.  Wilberforce,  M.A.  Oriel. 

City  of  God  aid  Translation  revised. 

BASIL,  S.  THE  GREAT  ...  Letters    Treatises     -inrl    Hn  -k  ,       . 

VniMe's  }  Re»-  Is-  Williams,  M.A.  Fellow  of  Trinity. 

CHRYSOSTOM,  S Homilies  on  St.  John  Rev.  G.  T.  Stupart,  M.A.  Fellow  of  Exeter. 

the  Acts 

~      1  Corinthians Pen.  J.  A.  Ashworth,  M.A.  Fellow  of  Brascn-nose. 

■  the  Hebrews. Rev.  T.  Kettle,  M.A   lute  Fellow  of  C.C.  C. 

Select  Homilies     Rev.  C.  B.  Pearson,  M.A.  Oriel. 

On  the  Priesthood     The  lute  lip.  ./ebb,  finished  by  Rev.  J.  Jebb,  M.A. 

Epistles  Rev.  E.  Churton,  M.A.Christ  Church. 


CYPRIAN, S Epistles Rev.  II.  Carey,  M.A.  Worcester  College. 

CYRIL,  S.  OF  ALEXAN-)  .     .     .„    .  ,    „  „  n 

DUiA     >•  Against  Nestonus     Rev.  J.  H.  Penman,  B.D. 

EPHRAEM  SYRUS,  S.  Homilies Rev.  J.  B.  Morris,  M.A.  Fellow  of  Exeter. 

EUSEBIUS Ecclesiastical  History Rev.  E.  A.  Dayman,  M.A.  late  Fellow  of  Exeter, 

GREGORY,  S.  OF  NYSSA  . .  Sermons  and  Commentaries.. Rev.  C.  Seager,  M.A.  late  Scholar  of  Worcester. 

GREGORY,  S.  THE  GREAT-^'0™1*  •  •  \. 

|  Magna  Moralia  .... 

HILARY,  S On  the  Trinity Rev.  A.  Short,  M.A.  late  .Student  of  Christ  Church. 

Psalms.  G.  G.  Haytcr,  B.A.  Scholar  of  Oriel. 

On  St.  Matthew. 

IRENjEUS,  S Against  Heresy    Rev.  J  Keble,  M.A. 

JEROME,  S Epistles  Rev.  J.  Mozley,  M.A.  Fellow  of  Magdalen. 

JUSTIN,  M Works    Ven.  Archdeacon  Manning,  M.A.  late  Fellow  of  Mert. 

LEO,  S.  THE  GREAT Sermons  and  Epistles     Rev.  J.  II.  Newman,  B  D. 

MACAR1US  S  Works  1 0lei   Translation  revised  by   Rev.   C.   Marriott,  M.A. 

I     Fellow  of  Oriel. 

OPTATUS,  S.  ..      On  the  Donatist  Schism Rev.  F.  W.  Faber,  M.A.  Fellow  of  University. 

OR1GEN  Against  Celsus      Rev  T.  Mozley,  M  A.  late  Fellow  of  Oriel. 

TERTULLIAN  ...     Works        Rev.  C.  Dodgson,  M.A.  late  Student  of  Ch .  Cli. 

THEODORET,  &c Ecclesiastical  History     Rev.  C.  Marriott,  M.A.  Fellow  of  Oriel. 

C°andPDfaloluesf..  ".T.™.*.}  Bev'  R'  Scott,  M.A.  Fellow  of  Balliol. 
MISCELLANIES .St.  Clement  of  Alex.     "  Qnis  -j 

d'ves    salvetur?"      Ep.    ad  (, 

nicgnet'jm:    Tracts  of  Hip   ( 

nolytns  J 

S.Basil  and  S.Ambrose,  Ilex-  -\ 
aemeron,  S    Greg.   Nyss.    rte/ 

Horn.  Opificio.  N'.-mesiiisaiidl  Rev.  E.  Marshall,  M.A.  late  Fellow  of  C.C.C. 
Meletius  de  Nat.  Hem.  Then- f  IK  A.  Greetihill,  M.D.  Trin.  Coll. 
doret  de  Provirtentia.   Lactan-  \ 
tius  de  Opif.  Dei.  J 

%*  This  list  was  never  meant  to  be  final,  and  it  has  been,  from  time  to  time,  enlarged.  It  might 
then  save  waste  of  labour,  if  persons  contemplating  the  translation  of  works,  not  set  down,  would 
enquire  of  the  Editors,  whether  they  are  included  in  the  plan. 


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SUBSCRIBERS. 


*Bowyer,  Rev.  W.  A. 

Boyle,  Rev.  John,  Brighouse,  Yorkshire 

Bradford.  Rev.  C.  Vicar  of  Arlington, 

Sussex 
Bradley,  Rev.  C.  R.  Ash,  near  Can- 
terbury 
Bradshaw,  J.  Esq.  Nottingham 
Bray,  late  Rev.  Dr.  Associates  of,  5  copies 
Bray,  Rev.  E.  A. 
Brereton,  Chas.  Esq.  New  Coll. 
Brerelon,  Rev.  John,  New  Coll. 
Brett,  Mr.  Stoke  Newington 
*Brewer,  Rev.  J.  S.  Queen's  Coll. 
Brewin,  Rev.  Geo.  York 
*Brewster,    Rev.  W.  Hawarden,   near 

Chester 
Brickwood,  W.  Esq.  St.  Mary  Hal) 
•Bridges,  Rev.  B.  C.  Oriel  Coll. 
Bridges,  Rev.  Brook  Edw.  Mert.  Coll. 
tBndges,  Rev. A.  H.  Beddington  House, 

near  Croydon 
Bridges,  Rev.  C.  Old   Newton,  Stow- 

market 
Brightwell,  Mr.  Barnstaple 
*Brine,  Rev.  James  G.  St.  John's  Coll. 
Bristol  Literary  Society 
Broadbent,  Rev.  C.  F.  Worfield,  Shrop- 
shire 
Brockman,     Rev.    J.     St.    Clement's, 

Sandwich,  Kent 
Brogden,  Rev.  James 
Brook,     Rev.    W.    Bentley    Rectory, 

Ipswich,  Suffolk 
*Brooke,      Rev.      T.     R.       Avening, 

Minchinhampton 
Brooke,  Rev.  W. 
Brooksbank,  Rev.  C.  Ch.  Ch. 
Broughton,  H.  V.  Esq.  St.  Peter's  Coll. 

Cambridge 
Bioughton,    Rev.    B.    S.    Washington, 

Durham 
Broughton,  Mr.  Thos.  K.  Boston 
tBrowell,  Rev.  W.  R.  Pembroke  Coll. 
*Brown,  E.  G.  Esq.  St.  David's  Coll. 

Lampeter 
Brown,  Messrs.  Booksellers,  Leicester 
Brown,  Rev.  E.  Leeds 
t  Brown,  Rev.  Henry,  Chichester 
Brown,  Rev.  Henry 
Brown,  Rev.  W.  L.  Ch.  Ch. 


*  Browne,   Rev.   R.   W.    King's   Coll. 

London 
Brown,  Rev.  J.  L.  Ashwellthorpe,  Wy- 

mondham,  Norfolk 
Browne,  Rev.  E.  H.  Emmanuel  Coll. 

Camb. 
Browne,  Rev.  T.  C.  Magdalen  Hall 
Browne,     Rev.     W.    R.    Harlington, 

Hounslow 
Browne,   Rev.  J.    Bishopthoipe,  near 

York 
Browne,  Rev.  T.  M.  Vicar  of  Standish 
Bruce,  Lewis,  Esq.  Balliol  Coll. 
Bruce,  Rev.  W.  Duffryn,  near  Cardiff 
Brymer,    Ven.   Archdeacon,    Pulteney 

Street,  Bath 

*  Buchanan,  Mrs.  Dursley,  Gloucester- 

shire 
Buck,  —  Esq.  Jersey 
•Buckerfield,  Rev.  F.  H.  Little  Bedwin 
Buckle,  W.  H.  Esq.  Bridgewater 
Buckley,  Mr. 

*  Buckley,    Rev.    Joseph,    Badminton, 

Gloucestershire 

*  Buckley,  W.  E.  Esq.  Brasenose  Coll. 
Buckley,    W.   H.   G.   Esq.    Bradford, 

Yorkshire 
Bukett,  T.  Esq.  Malton 
Bull,     Rev.    John,    D.D.    Canon     of 

Ch.  Ch. 
"Buller,  Rev.  A.  Mary  Tavy,  Tavistock 
Buller,  John  Edw.  Esq. 
Bulley,  Rev.  F.  Magdalen  Coll. 
Bullock,  W.  Esq.  Kilburn 
Bunting,  Rev.  E.  S. 
Bunyon,  Robert  J.  Esq. 
Burlton,  Rev.  J.  F. 
Burnaby,  Rev.  Robt.  Leicester 
Burney,  Rev.  C.  Magdalen 
Burns,  Mr.  I. 

*Burrows,  Rev.  H.N. Yarmouth, Norfolk 
♦Burrows,  H.  W.  Esq.  St.  John's  Coll. 
Burton,     T.    Esq.     St.    Peter's     Coll. 

Cambridge 
*Bute,  The  Marquis  of 
Butler,  Rev.  D.  Clergy  Orphan  School, 

St.  John's  Wood 
Butler,  Rev.  I.  Inkpen,  Newbury 
Butler,  Rev.  Jas.  York 
Butler,  Rev.  T.  Midhurst 


SUBSCRIBERS. 


Buttemer,  Rev.  Mr.  Aldham 

Butler,  Rev.  W.  J.  Dogmersfield, 
Hants 

*Butterfield,Rev.  John,  Bradford,  York- 
shire 

Butterworth,  Rev.  J.  H.  Exeter  Coll. 


Caistor,  Win.  Y.  Esq. 

*Caldwell,  Captain 

Caldwell,  Rev.  R   Madras 

Cambridge  Union  Society 

Campbell,  Rev.  H. 

Campbell,  Rev.  S.  C.  St.  NicholPs,  near 

Cardiff 
Campion,  Rev.  Hesketh,  Albourne 
*Campion,  Rev.  Heathcote,  Danny 
Canham.  A.  J.  Esq.  Tenterden 
Canterbury  Clerical  Book  Society 
Capes,  Rev.  J.  M.  Shipton  le  Moyne 
Capper.Rev.D.  Huntley, Gloucestershire 
Capper,  Rev.  George,  VVherstead 
*Capper,  S.  J.  Esq.  Leyton 
Garden,  Rev.  Lionel,  English  Bickuor, 

near  Coleford,  Gloucestershire 
Carey,  E.  L.  Esq.  Philadelphia 
Carey,  Rev.  C. 
*Carey,  Rev.  H.  Oriel  Coll. 
Carlyon,  Rev.  E. 

Carlyon,  Rev.  J.  St.  Merin,  Cornwall 
Carlyon,  Rev.  Philip,  Colchester 
Carrighan,  Rev.  G. 
Carter,  Rev.  W.  Eton  College 
Carter,  Rev.  John,  St.  John's  Coll. 
Carter,  Rev.  Mr.  Bristol 
*Carter,    Rev.    T.     T.     Piddlehinton, 

Dorset 
Carthew,  Rev.  J.  Treneglos,  Launceston 
Cartwright,  Rev.  J.  B. 
Carwardine,    Rev.    C.    W.    Tolleshunt 

Knights,  Essex 
tCary,  Isaac  Preston,  Esq. 
Case,  Rev.  James,  Liverpool 
Caswall,  Rev.  E.  Stratford  Sub.  Castle, 

near  Salisbury 
Cator,  Mr.  Launceston 
Cator,  Rev.  John,  Wakefield 


Caulfield,  Rev.  W.  Pallas,  Kerry 

Cavendish,  Hon.  and  Rev.  A. 

"Cavendish,  Hon.  Richard 

*Chaffers,  Rev.T.  Brasen-nose  Coll. 

Chambers,  J.  D.  Esq. 

Chambers,  O.  L.  Esq.  Univ.  Coll. 

Champernowne,  H.  Esq.  Trinity  Coll. 

Champernowne,  Rev.  R.  Ch.  Ch. 

Chandler,  Rev.  J.  Witley 

Chanter,  Rev.  Mr.  Ilfracombe 

Chapman,  C.  Esq.  Trinity  Coll. 

Chapman,  Rev.  J.  M.  Balliol  Coll. 

Charlton,  T.  Esq.  Chilwell,  Nottingham 

*Chsse,  D.  P.  Esq.  Oriel  Coll. 

♦Chase,  Rev.  T.  H.  Queen's  Coll. 

Cheetham  Library,  Manchester 

*Chepmell,  Rev.  H.  L.  M.  Pemb.  Coll. 

*Chessyre,  Rev.  W.  J.  Worcester 

Chester,  Rev.  Anthony,  Chichley  Hall, 
Newport 

Cheyne,  Rev.  P.  Aberdeen 

Chichester,  Dean  and  Chapter  of 

Chichester,  Very  Rev.  the  Dean  of 

Childers,  Mrs.  Walbroke 

Christie,  A.  J.  Esq.  Fellow  of  Oriel  Coll. 

Christie,  Rev.  F.  Badgeworth,  near 
Cheltenham 

♦Christ's  College  Library,  Cambridge 

*Church,  Rev.  R.  W.  Oriel  Coll. 

Church,  W.  Esq.  Univ.  Coll.  Durham 

•Churton,  Rev.  Edw.  Crayke,  neai 
Easingwold 

Cirdeaux,  Rev.  J.  Whiston 

Clarke,  S.  Esq.  Turnham  Green 

Clarke,Rev.E.W.GreatYeldham,Essex 
-  Clarke,  Rev.H.  Danvers,  Exeter  Coll. 

Clarke,  Rev.  Henry,  Incumbent  of 
Gisborough,  Yorkshire 

Clarke,  Rev.  S.  Beddington,  near  Croy- 
don, Surrey 

Clarke,  S.  Esq.  St.  John's  Coll. 

Clark,  B.  S.  Esq. 

Clark,  Fred.  Esq. 

Clark,  G.  N.  Esq.  Newcastle-on-Tyne 

Clark,  Mr.  Wm.  Manchester 

Clark,  Rev.  J.  W. 

Clark,  Rev.  John,  Leeds 

Clark,  Rev.J.Dixon,  Belford, Newcastle 

Clayton,  Rev.  J.  H.  Bath 

Claylon,  —  Esq.  Twickenham 


(> 


SUBSCRIBERS. 


Clayton,  Mr.  Chas.  Manchester 
Claxson,  Rev.  B.  S.  D.D.  Gloucester 
*Cleaver,  Rev.  J.  F.  Great  Coxwell, 

Berks 
Clement,  Rev.B.P.  Canon  of  Winchester 
*Clements,  Jacob,  Esq.  Oriel  Coll. 
*Cleoburey,Rev.C.  Steeple  Aston, Oxon. 
Clerke,    Ven.    C.    C.  Archdeacon    of 

Oxford 
*Clerke,  Rev.  Wm.  Melton  Mowbray 
Clifton,  Mrs.  Kensington 
•Clissold,  Rev.  A.  Stoke  Newington 
•Clutterbuck,  Rev.  H.  Exeter  Coll. 
Cockin,  M. Esq.  Rangeworthy,  Iron  Acton 
Cocks,  Hon.  and  Rev.  J.  S.  Worcester 
fCocks,  Rev.  Charles 
tCodd,  Rev.  E.  T.  Minchin-IIampton, 

Stroud 
Codd,    Rev.   E.   T.    St.   John's   Coll. 

Cambridge 
*Codrington  College  Library,  Barbados 
Coffin,  Rev.  R.A.  Ch.  Ch. 
Coit,    Rev.  T.    D.    President   of    the 

Transylvanian  University,  U.  S. 
Cole,  Geo.  Edw.  Esq. 
Cole,  Rev.  C.  Peterhead 
♦Coleridge,  Hon.  Mr.  Justice 
Coleridge,  Rev.  E.  Eton  Coll. 
Coleridge,  F.  G.  Esq.  Ottery  St.  Mary 
tColeridge,  Rev.  Derwent,  Chelsea 
•Coles,  Rev.  G.  Croydon 
Coles,  W.  Esq.  Wells 
t College  of  Doctors  of  Law,  Doctors' 

Commons 
Collett,  W.  L.  Esq.  Queen's  Coll. 
Colley,  Rev.  James,  Shrewsbury 
Collings,  Mr.  E.  Bookseller,  Bath 
tCollins,  C.  M.  Esq.  Exeter  Coll. 
Collinson,  Mr.  R.  Mansfield 
*Collis,  Rev.  J.  D.  Worcester  Coll. 
Collison,  Rev.  F.  W.  St.  John's,  Camb. 
*Collyns,  Rev.  Chas.  Henry,  Ch.  Ch. 
Coltman,     Rev.      George,     Stickney, 

Lincolnshire 
tColson,  C.  Esq.  Cambridge 
Colvile,  Rev.  Frederick  L.  Leamington 
Colville,  James  W.  Esq. 
Combe  and  Crossley,  Leicester 
Combs,  John,  Esq. 
Compigne,  D.  Esq.  Gosport 


Compton,  Rev.  B.  Unsworth,  near  Bury, 

Lancashire 
Connell,  Rev.  A.  O.  Dublin 
Constable, Esq.  Jesus  College, Cambridge 
Cooper,  Rev.  E.  P.  Vicarage,  Burford, 

Oxon.  (Tr.  of  S.  Chrys.) 
Cooper,  Rev.  G.  M.  Wilmington,  Lewes 
Cooper,  Rev.  R.  Howe,  Norfolk 
Copeland,  Rev.  W.  J.  Trinity  Coll. 
Coplestone,  Rev.  R.  E.  Barnes,  Surrey 
tCopleston,  Rev.  W.  J.  Oriel  College, 

(Chrysostom) 
Corbett,  Ven.  S.  Archdeacon  of  York, 

Wortley,  Sheffield 
*Cornish,Rev.Dr. King's  School,  Ottery 

St.  Mary 
Cornish,   Rev.    Hubert   K.    Bakewell, 

Derbyshire 
Cornish,  Rev.  C.  L.  Exeter  Coll. 
*Cornthwaite,  Rev.  T.  Hornsey 
Cory,  Isaac  Preston,  Esq. 
Cosens,  Rev.  Robert,  Dorchester 
Cosserat,  Rev.  G.  P.  Graham,  Exeter 

Coll. 
Cotes,  Rev.  Peter,  Litchfield,  Hants 
*Cotton,  Rev.  W.  C.  Ch.  Ch. 
Cotton,  William,  Esq.  Bank  of  England 
Courtenay,  Lord,  Powderham  Castle 
*Courtenay,  Rev.  Francis,  Exeter  Coll. 
Courtney,  W.  P.  Esq.  Exeter  Coll. 
Cowie,  Mr.  St.  John's  Coll.  Cambridge 
*Cox,  Rev.  W.  H.  St.  Mary  Hall 
*Cox,  Rev.  J.  Walgrave 
Coxson,  Rev.  Mr.  Davenham,  Cheshire 
Coxwell,  G.  S.  Esq.  Newcastle-on-Tyne 
Cragg,  Rev.  Richard,  Wymondham 
*Crawford,  J.  R.  Esq.  Lincoln  Coll. 
Crawley,  C.Esq.  Fitzroy  Farm.Highgate 
Crewe,  Lord,  Trustees  of, 
•Crichlow,    Rev.   H.   M.    Poundstock, 

Cornwall 
Crichton,  Rev.  M. 

Cripps,  Rev.  J.  M.  Novington,  nr.  Lewes 
Croft,  Archdeacon,  Saltwood,  Hythe 
Crofton,    Morgan,    jun.    Esq.    Boyle, 

Ireland 
Crompton,  Rev.  Benj.  Unsworth,  near 

Bury,  Lancashire 
Crompton,     Rev.    J.    L.    Trin.    Coll. 

Camb. 


SUBSCRIBERS. 


Cross,  Mr.  John,  Bookseller,  Leeds 
Crosse,  T.  F.  Esq.  Exeter  Coll. 
tCureton,  Rev.  W.  British  Museum 
Currer,  Miss,  Eshton  Hall,  Yorkshire 
*Currey,  Mr.  St.John's  Coll.  Cambridge 
Currie,  Rev.  Horace  G.  Milford 
*Cunie,  Rev.  James 
Curties,  Rev.T.C.  Frenchay.near  Bristol 
Curry,  Mr.  W.  Bookseller,  Dublin 


Dale,  Rev.  H.  Bristol 

Dalgairns,  J.  D    Es.|.  Exeter  Coll. 

*Dalton,  Rev.  W.  Lloyd  House,  Wolver- 
hampton 

Dalton,  Rev.  W.  Invvorth 

*Dalton,  Rev.  C.  B.  Wadham  Coll. 

Dalton,  Mr. 

Daly,  Rev.  William 

*Daman,  Rev.  Charles,  Oriel  Coll. 

Danby,  T.  B.  Esq.  Kendal 

*Dansey,  Rev.  Win,  Donhead  St.  An- 
drew, Wilts 

*Darby,  Rev.  Christopher,  Knocktopher 

Darnell,  Rev.  W.  Stanhope.  Durham 

*Darling,  Mr.  James,  22,  Little  Queen 
Street,  London 

Darling,  Rev.  Thomas  St.  John's  Coll. 
Cambridge 

Darwall,  Rev.  L.  Criggion,  near  Shrews- 
bury 

*Dasent,  G.  W.  Esq.  Magdalen  Hall 

Davies.Mr.  John,  Bookseller, Shrewsbury 

Davies,  Rev.  E.  Leominster 

Davies,  Rev.  J.  Abbenhall,  Gloucester- 
shire 

Davies,  Rev.  W.  L.  Elizabeth  College, 
Guernsey 

Davison,  Mrs. College  Green,  Worcester 

•Dawson,  C.  Esq.  Baymont  Lodge,  Tor- 
quay, Devon 

Dawson,  Rev.  G.  Exeter  Coll. 

*Dawson,  J.  Esq.  Exeter  Coll. 

Dawson,  Rev.  I.  Massey,  Abinger 
Rectory,  near  Dorking 

Dawson,  Rev.  W.  A.  Christ's  Coll. 
Cambridge 


Day,  Rev.  John  D.  Stone,  Dartford 

Dayman,  Rev.  E.  A.  Exeter  Coll. 

tDayman,  A.  J.  Esq.  Exeter  Coll. 

•Deacon,  Rev.  G.  E.  C.  C.  C. 

Dealtry,  Rev.  Dr.  Clapham 

*Dean,  Rev.  W.  S.  Abdon 

Dene,  Rev.  Arthur,  Exeter 

Deane,  Rev.  H.  Gillingham,  nr.  Shaftes- 
bury 

Debrisay,  Rev.  J.T. 

Deedes,  Rev.  Gordon 

Delafosse,  Mrs.  Addiscombe 

Demain,  Rev.  Henry,  Hertford 

Demainbray,  Rev.  F.  Barcheston,  near 
Shipton-on-Stour 

Demerara  Clerical  Library 

Denny,  Rev.  A.  Mauritius 

Denton,  Rev.  Henry,  Duuton  Bassett, 
Leicester 

De  Tessier,  Rev.  A.  P.  C.C.  C. 

"De  Tessier,  G.  Esq.  C.C.C. 

De  Vere,  Aubrey,  Esq. 

Dew,  Lieutenant 

Dewhirst,  Mr.  Bookseller,  Huddersfield 

Dewhurst,  Rev.  John 

*Dickinson,  F.  H.  Esq. 

Dickinson,  Harvey,  Esq. Nuffield,  Surrey 

•Dickinson,  T.  H.  Esq. 

fDisney,  Rev.  J.  Charlemont,  Armagh 

*Dimsdale,Charles,Esq.Essendon  Place, 
Herts. 

Dingwall,  Charles,  Esq. 

Dixon,  Rev.  I.  I.  Abram,  Manchester 

Dixon,  Rev.  James,  Sheffield 

Dixon,  Rev.  Robert,  King  Wm.  Coll. 
Isle  of  Man 

"Dobson,  —  Esq.  Liverpool 

Dodd,  Rev.  W.  Newcastle-on-Tyne 

*Dodgson,  Rev.  C.  Croft,  Yorkshire 

Dodson,  Rev.  Jas.  Lichfield 

*Dodsworth,  Rev.  William 

tDonkin,  W.  F.  Esq.  Univ.  Coll. 

Donne,  Rev.  Jas.  Bedford 

Dornford,  Rev.  J.  Plymtree,  Devon 

Douglas,  Edward,  Esq.  Ch.  Ch. 

Douglas,  Rev.  H.  Whickham,  Durham 

*Dowding,  Rev.  B.  C.  Devizes 

Downes,  Rev.  J. 

Drummond,  Henry,  Esq.  Albury  Park, 
Guildford 


8 


SUBSCRIBERS. 


Drummond,  Rev.  Arthur,  Charlton 
Drummond,  Rev.  Spencer  R.  Brighton 
Drummond,  Rev.  R.  Feering 
Drummond,  Colonel,  Bath 
Drury,  Rev.  H.  J.  Worcester  Coll. 
Dry,  Rev.  Thos.  Forest,  Walthamstead 
Duffield,     Rev.     R.      Frating,     near 

Colchester 
*Dugard,  Rev.  Geo.  Manchester 
tDukes,  R.  M.  Esq.  Lincoln  Coll. 
Dundas,  Wm.  Pitt,  Esq.  Edinburgh 
tDunn,  John, Esq.  Advocate,  Aberdeen 
Dunn,  Rev.  John 

Dunnington,  Rev.  Joseph,  Thicket  Hall 
Dunraven,  Earl  of, 
*Dunster,  Rev.  Mr.  Tottenham 
Durnford,  Rev.  Francis,  Eton  College 
Dyer,  Rev.  J.  H.  Waltham,  Essex 
*Dyke,  Rev.  Henry,  Cottisford,  Oxon. 
*Dyke,  Rev.  W.  Fellow  of  Jesus  Coll. 

Cradley,  Herefordshire 
Dymock,  Rev.  J.  Rector  of  Roughton 
*Dymock,   Rev.    W.  G.  Hatch   Beau- 
champ,  Ilminster 
Dyne,  Rev.  J.  B.  Highgate 
♦Dyson,  Rev.  C.  Dogmersfield 
Dyson,  Rev.  F.  Tidworth 


East,  E.  Esq.  Magdalen  Hall 
Eaton  and  Sons,  Booksellers,  Worcester 
Eaton,  W.  Esq.  Weston,  Whitwell,  York 
Eden,  Rev.  R.  Rochford,  Leigh,  Essex 
Edge,  Rev.  W.J.  Waldringfleld,  Wood- 
bridge 
Edgell,  Rev.  E.  East  Hill,  Frome 
Edinburgh,  University  of 
Edmonstone,  Sir  Archibald,  Bart. 
Edmonstone,  Rev.  C.  St.  Mary's  Marl- 
borough, Wilts 
*  Edwards,  Rev.  A.  Magd.  Coll. 
•Edwards,  Rev.  J.  Newington 
Eedle,  Rev.  Edward  Brested,  Bognor 
Eland,  Rev.  H.  G.  Bedminster,  Bristol 
Elder,  Rev.  Edward,  Balliol  Coll. 
Eldridge,  Rev.  J.  A.  Bridlington,  Yorkshire 
Eley,  Rev.  H.  Aldham,  Essex 


Ellerton,  Rev.  E.  D.D.  Magdalen  Coll. 

tElliott,  C.  J.  Esq.  St.  John's  Coll. 

Ellis,  Mr.  Kitson 

Ellison,Rev.N.T.Huntspill,Bridgevvater 

Ellon  Episcopal  Chapel  Library 

*EUon,  Rev.  Mr.  G.  N.  B. 

Elmhirst,  Rev.  Edw.  Shavvell  Rectory 

Elwes,  C.  C.  Esq.  Bath 

Elwes,  J.  M.  Esq. 

*Elmhirst,  Rev.  Geo.  Leeds 

Elphin,  Ven.  Archdeacon  of,  Ardcarnes 
Boyle,  Ireland 

*Elrington,  Rev.  Dr.  Regius  Professor 
of  Divinity,  Dublin 

Elton,  A.  Esq.  Clevedon 

Emmanuel  College  Library,  Cambridge 

*Erskine,  Hon.  and  Rev.  H.  D.  Swith 
land,  Leicestershire 

Eslcourt,  T.  G.  Bucknall,  Esq.  M.P. 
Estcourt,  Gloucestershire 

Estcourt,  Rev.  E.  E.  Cirencester 

Ethelston,  Rev.  C.  W.  Uplyme,  Lyme 
Regis 

Etough,  Rev.  Dr.  Claydon,  Ipswich 

*Evans,  Herbert  N.  M.D.  Hampstead 

Evans,  Rev.  E.  C.  Sugham 

Evans,  Rev.  Thomas,  Gloucester 

Evans,  Rev.  W.  Burlton  Court 

*Evans,  Rev.  T.  S.  Brompton 

*Evans,  Rev.  A.  B.  D.D.  Market  Bos- 
worth,  Leicestershire 

Exeter,  Very  Rev.  The  Dean  of 

Ewing,  Rev.  W.  Lincoln  Coll. 

Eyre,  Rev.  H.  S.  Bryanstone  Square 


*Faber,  Rev.  F.  W.  University  Coll. 
Faber,   Rev.  J.  C.  Cricklade,  Hindon, 

Wilts 
Falcon,  Rev.  Wm.  Buxted,  Sussex 
Fallow,  Rev.  T.  M. 
*Farebrother,    Rev.    Thomas,     Aston, 

Birmingham 
Farnworth,  Mr. 
*Farrer,  James  William,  Esq. 
Faulkner,  Mr.  Bookseller,  Doncaster 
Fawcett,  Rev.  J  as.  Leeds 


SUBSCRIBERS. 


0 


Fawkes,  Mrs.  the  Terrace,  Putney 

Fearon,  Rev.  D.  R. 

Felix,  Rev.  Peter 

Fellowes,  Rev.  C.  Shottesham,  Norfolk 

Fellows,  Mrs.  Money  Hill  House, 
Rickmansworth,  Hertfordshire 

Fenton,  Rev.  G.  L.  Lilleshall,  Shiffnal, 
Salop,  {Augustine) 

Fenwick,  Rev.  M.  J.  Donegal 

*Fessey,  Rev.G.  F,  Tardebigg,  Worces- 
tershire 

Few,  Robert,  Esq. 

Fielding,  Rev.  H.  near  Horncastle 

Finch,  Miss  C. 

Fisher,  Rev.  A.  Bridport 

Fisher,  Rev.  W.  A.  Hilmore,  Cork 

Fitzgerald,  Rev.  A.  Carlow 

Fitzgerald,  C.  R.  Esq. 

Fitzherbert,  Rev.  Alleyne,  Ashbourn, 
Derbyshire 

Fitzroy,  Rev.August.  Fakenham,  Suffolk 

Fleming,  J.  Esq.  St.  John's  Coll.  Camb. 

Fletcher,  Rev.  C.  Southwell 

Fletcher,  Sir  Henry,  Bart.  Ashley  Park, 
Walton  on  Thames 

Floyer,  Rev.  T.  B.  Oldershaw,  Lichfield 

Forbes,  the  Hon.  Walter,  Master  of 
Forbes,  residing  at  Castle  Forbes, 
N.  B. 

Ford,  Rev.  J.  Bailey,  near  Exeter 
Ford,  Wm.  Esq. 
*Ford,  Mr.  Bookseller,  Islington 
Forester,     Hon.    and     Rev.    Orlando, 

Brazeley,  Shiffnoll 
*Formby,  Rev.  R.  Brasenose  Coll. 
Forster,  Rev.  H.  B.  Stratton,  Cirencester 
*Forsyth,  Dr.  Aberdeen 
Fortescue,  Rev.  R.  H .  Revelstock, Devon 
Foskett,  Rev.  T.  M.  Enfield,  Middlesex 
Foster,  Rev.  J.  Great  Haseley 
Foulkes,  Rev.  H.  P.  Balliol  Coll. 
Fowler,  Rev.  H.  Liskeard,  Cornwall 
Fox,  Rev.  Charles,  Bridport 
Fox,  Mr. 

Fraser,  Rev.  Robert,  Lyminge,  Hylhe 
Freeland,  F.  E.  Esq.  Chichester 
Freeman,  Rev.  H.  Peterboro' 
Freith,  F.  H.  Esq.  Univ.  Coll.  Durham 
Froude,  Ven.R.H.  Archdeacon  of  Totness 
*Froude,  Wm.  Esq.  Bristol 


Fryer,  William,  jun.  Esq. 

Fulford,   Rev.  F.  Croydon,  Arrington, 

Camb. 
*Furlong,  Rev.  C.  J.  Warfield,  Berks 
Fursdon.Mrs.  FursdonHouse,near  Exeter 


*Gace,  Rev. FrederickAubert, Magdalen 

Hall 
*Garden,  Rev.  Francis 
Gardner,  Rev.  W.  Rochford,  Essex 
Garratt,   John,    Esq.  jun.    Farringdon 

House,  near  Exeter 
Gathercole,  Rev.  M.  A.  North  Brixton 
*Gaunt,  Rev.  C.  Isfield,  near  Uckfield 
Gaye,  Rev.  C.  H. 
*Gayfere,  Rev.  Thomas,  Bradford 
*Gawthern,  Rev.  Francis  Seeker,  Exeter 

Coll. 
George,  Henry,  Bookseller,  Westerham, 

Kent 
*Gepp,  Rev.  Geo.  Edw.  Ashbourn 
Germon,    Rev.    Nicholas,    St.    Peter's, 

Manchester 
Gibbings,  Rev.  Rich.Trin.  Coll.  Dublin 
Gibson,  Mr.  I.  S.  Manchester 
•Gibson,  J.  Esq.  Jesus  Coll.  Camb. 
*Gibson,  Rev.  W.  Fawley 
Gifford,  Wm.  Esq.  Univ.  Coll. 
Gillet,  Rev.  G.  E. 
Gladstone,  Rev.  John,  Liverpool 
Gladstone,  John,  Esq.  Fasque,  Fetter- 

cairne,  Kincardineshire 
Gladstone,  William   Ewart,  Esq.  M.P. 

Ch.  Ch.  2  copies 
Gladwin,  Rev.  C.  Liverpool 
Glanville,  Rev.  Edward  F.  Wheatfield 

Rectory,  Tetsworth 
Glasgow,  University  of, 
*Glencross,  Rev.  J.  Balliol  College 
•Glenie,  Rev.  J.  M.  St.  Mary  Hall 
Glossop,  Rev.  Hen.  Vicar  of  Isleworth 
Glover,  Rev.  F.  A.  Dover 
Glover,  Rev.  R.  A.  Dover 
Glynne,   Rev.    H.   Hawarden   Rectory, 

Flintshire 
Godfrey,  Rev.  W.  Tibberton,  Worcester 
Goldsmid,  Nathaniel,  Esq.  M.A.  Exeter 

Coll. 


10 


SUBSCRIBERS. 


Goldsmith, H.  Esq.St.Petei's  Coll.  Camb 
Gooch,   Rev.   J.   H.   Head  Master  of 

Heath  School,  Halifax 
Goodford,  C.  O.  Esq.  Eton  Coll. 
*Goodlake,  Rev.T.  W.  Pembroke  Coll. 
Goodwin, H.  Esq.  Cams  Coll.  Cambridge 
Gordon,  Rev.  Osborne,  Ch.  Ch. 
Gordon,  C.  S.  Esq.  Exeter 
Gordon,  PI.  Esq.  Kendal 
Gordon,  W.  Esq.  St.  Leonard's 
Gother,  Rev.  A.  Chale  Rectory,  Isle  of 

Wight 
Gough,  Rev.  H.  St.  Bees 
tGoulburn,  H.  Esq. 
Gould,  Rev.  R.  J.  Farnham  Royal 
Gower,  Rev.  John,  Ashperton 
Graham,  Rev.  VV.  H. 
Grantham  Clerical  Library 
Grant  and  Bolton,  Messrs.  Booksellers, 

Dublin 
Grant  and   Son,    Messrs.    Booksellers, 

Edinburgh 
Graham,  Mr.  Bookseller,  Oxford 
•Grant,  Rev.  Anth.  D.C.L.  Chelmsford 
Grant,  Rev.  James  B.  Dublin 
•Granville,  Rev.  Court,  Mayfield,  near 

Ashbourn 
Grapel,  Mr.  W.  Liverpool 
Graves,  Rev.  John,  Ashperton 
Green,  Mr.  Bookseller,  Leeds 
Green,  Rev.  H.  Cople,  Bedfordshire 
fGreen,  Rev.  J.  H.  Swepstone 
Green,  Rev.  M.  J.  Lincoln  Coll. 
Greene,  R.  Esq.  Lichfield 
Greenwell,  W.  Esq.  Univ.  Coll.  Durham 
*Greeuwood,  Ralph,  Esq.  Palace  House, 

near  Burnley 
•Gregory,  Rev.  G.  Sandford,  Devon 
Gregory,  R.  Esq.  Corpus 
Gresley,  Rev.  Sir  Nigel,  Bart. 
Gresley,  Rev.  W.Lichfield 
*Gresley,  Rev.  J.  M.  Exeter  Coll. 
Greswell,  Rev.  R.  Worcester  Coll. 
Gretton,  Rev.  R.  H.  Nantwich,  Cheshire 
Grey,  Rev.  H.  Exeter 
•Grey,  Hon.  and  Rev.  Francis,  Alnwick, 

Northumberland 
Grey,  Hon.   and   Rev.  John,   Wooler, 

Northumberland 
Grierson,  J.  Esq. 


*Grieve,  Rev.  Mr.  Ellon,  Aberdeen 
Grimstead,  Rev.  G. 

tGrub, George, Esq.  Advocate,  Aberdeen 
Grueber,  Rev.  C.  S.  Magd.  Hall 
*Guillemard,  Rev.  J.  St.  John's  Coll. 
*Guillemard,  Rev.  H.  P.  Trinity  Coll. 
Gunner,  Rev.  W.  Winchester 
*Gutch,  Rev.R.  Segrave,  Leicestershire 


Haffenden,  Miss,  Langford  Hall,  Newark 
Haight,  Rev.  B.  I.  New  York,  U.  S. 
*Haines,  W.  C.  Esq.  Hampstead 
Haines,  Mr.  Bookseller,  Oxford 
Halcombe,  John,  Esq. 
Hale,  Rev.  G.  C.  Hillingdon 
*Hale,  Ven.  Archdeacon,  Charter  House 
•Hale,    Rev.    Matthew    B.    Alderley, 

Gloucestershire 
Hall,  Mr.  Bookseller,  Cambridge 
Hall,  Rev.  Adam,  Drumbair,  Ayrshire 
•Hall,  Ven.  Archdeacon,  Isle  of  Man 
Hall,  Rev.  S.C. 
*Hall,  Rev.  W.  Manchester 
'Hallen,   Rev.  G.    Rushock    Medonte, 

Upper  Canada 
Halliburton,  Mr.  Bookseller,  Coldstream 
Halson,  Mr. 

•Hamilton,  Rev.  Jas.  Beddington 
•Hamilton,  Rev.  Walter  Kerr,  Merton 

Coll.  Chaplain  to  the  Bp.  of  Salisbury 
Hamilton,  Mr.  John,  Southampton 
fHannah,  Rev.  J.  Lincoln  Coll. 
Hannafoid,  Mr.  Bookseller,  Exeter 
Harcourt,    Rev.    Vernon,    West    Dean 

House,  Midhurst 
•Harding,  Rev.  I.  St.Ann's,  Blackfriars 
Hardwick,  Rev.  Charles,  Gloucester 
Harington,  Rev.  E.  C.  Exeter 
Harington,    Rev.    Rich.     Principal    of 

Brasenose  Coll. 
•Harness,  Rev.  Wm. 
Harper,   Rev.  S.   B.   Donnington,  near 

Newbury 
•Harper,  T.  N.  Esq.  Queen's  Coll. 
Harrington,  Rev.  E.  Exeter 


SUBSCRIBERS. 


Harris,Hon.  ami  Rev. C. A. Wilton, Wilts 

Harris..  Rev.  Thomas 

Harrison,  Ben).  Esq.Clapham  Common 

Harrison,  Benson,  E«q.  Ambleside 

*Harrison,  Rev.  B.  Ch.  Ch.  Domestic 
Chaplain  to  the  Abp.  of  Canterbury 

Harrison,  Rev.  H.  Goudliurst,  Kent 

Harrison,  Rev.  J.  W.  Oldworth  Vicarage, 
Reading 

Harrison,  W.  Esq. 

Harter,  Rev.  G.  Manchester 

Hartley,  L.  L.  Esq.  Middleton  Lodge, 
near  Richmond,  Yorkshire 

Hartwell,  Geo.  Esq.  Trin.  Coil.  Camb. 

Harvey,  Rev.  Mr.  Bath 

Hasting,  Rev.  J.  Arclay  Kings,  Worces- 
tershire 

•Hatherell,  Rev.  J.W.  D.D.Charmouth 
Rectory,  Dorset 

Hawker,  Rev.  R.  S.  Moorwinston,  Corn- 
wall 

*Hawker,  J.  Esq.  Balliol  Coll. 

Hawks, Rev.  F.S.  D.D.New  York.U.S. 

*  Hawkins,  Rev.  Edward,  Pembroke  Coll. 

*Hawkins,  Rev.  E.  Coleford,  Gloucester 

Hawkins,  Rev.  Ernest,  Exeter  Coll. 

"Hawkins,  Rev.  H.  C.  H.  Lydney, 
Gloucester 

Hawks,  Rev.  W.  Gateshead,  Durham 

Hayden,  Mrs.  Thomas,  Guildford 

•Hayward,  W.  W.  Esq. 

Hazlehurst,  R.  K.  Esq.  Trinity  Coll. 
Cambridge 

Head,  —  Esq.  Exeter 

♦Heale,  S.  W.  Esq.  Queen's 

Heath,  Christopher,  Esq. 

Heathcote,  Sir  Wm.  Bart.  Hursley  Park, 
near  Winchester 

*Heathcote,  Rev.  C.  J.  Clapton 

Heathcote,  Rev.  G.  North  Tamerton 

t Heathcote,  Rev.  George,  Connington 
Rectory,  Stilton,  Hunts 

*Heathcote,  Rev.  W.  B.  New  Coll. 

Hedley,  Rev.  T.  A.  Gloucester 

Hemslcy, M r.  W .  Kej  worth ,  Nottingham 

Henderson,  Rev.  T.  Messing,  Kelvedon 

•Henderson,  W.  G.  Esq.  Magd.  Coll. 

Henn,  Rev.  W.  Garvagh,  Londonderry 

Henry,  C.  S.  Professor,  New  York 
University,  U.  S. 


Hervey,   Hon.  and   Rev.  Lord  Arthur. 

I  ck  worth 
Hewett,  Rev.  P.Binstead,  Isle  of  Wight 
Hewitt,  Hon.  John  J.  Balliol  Coll. 
Hewitt,  T.  S.  Esq.  Worcester  Coll. 
Heycock,  Rev.  Owston,  Leicestershire 
Heydon,  Mr.  J.  Bookseller,  Devonport 
*Hibbert,  Miss  E.  S. 
Higgs,  Rev.  R.  W.  Swansea 
Hildyard,    Rev.  James,    Christ's  Coll. 

Cambridge 
Hill,  Rev.  Edw.  Ch.  Ch. 
Hill,  John,  Esq.  Glasgow 
*Hill,  Rev.  Erroll,  Brinckburne  Priory, 

Weldon  Bridge,  Morpeth 
Hill,  Rev.  R.  Balliol  Coll. 
Hillman,  G.  Esq.  Magd.  Coll.  Camb. 
Hilton,  J.  D.  Esq.  Univ.  Coll. 
Hindle,  Rev.  Joseph,  Higham 
Hinde,  Rev.  Thos.  Liverpool 
Hingeston,  James  Ansley,  Esq. 
Hippisley,  J.  H.  Esq. 
Hippisley,  R.  W.  Esq.  Exeter  Coll. 
Hoare,  W.  H.  Esq.  Ashurst  Park,  Tun- 

bridge  Wells 
Hobhouse,  Rev.  E.  Fellow  of  Mert.  Coll. 
Hocking,  Richard,  Esq.  Penzance 
Hodgson,  Rev.  Chas.  Bodmin 
Hodgson,  Rev.  J.Geo. St.Peter's,  Thanet 
Hodgson,  Rev.  John,  St.  Peter's,  Thanet 
♦Hodgson,  Rev.  J.  F.  Horsham 
*  Hodgson,  Rev.  H. 
Hodgson,  W.  Esq.  Wanstead 
Hodson,  Rev.  Mr.  Salisbury 
Hodson,  Rev.  J.  S.  Merton  Coll. 
Hogan,  Rev.  J.Tetbury,  Gloucestershire 
Hogben,  Mr.  Geo.  Sheerness 
Hogg,  Rev.  J.  R.  Brixham 
Holden,  Rev.  Geo.  Liverpool 
*Holden,  Rev.  W.  R.  Worcester 
Holder,  the  Misses,  Torquay 
Holdsworth,  Miss  M.  Dartmouth 
*Hole,  Rev.  George,  Chumleigh,  near 

Exeter 
Hollis,  Rev.  G.  P.  Duddington,  Somerset 
Holmes,  Hon.  Mrs.  A'Court 
Holmes,  Rev.  Peter,  Plymouth 
Hohhouse,  Rev.  C.  S. 
•Hope,  A.  B.  Esq.  Trin.  Coll.  Camb. 
Hook,  Rev.  Dr.  W.F.  Leeds 


12 


SUBSCRIBERS. 


Hope,  James  R.  Esq.  Merton  Coll. 
Hopkins,  Rev.  A.  Clent.  Worcestershire 
"Hopkins,  Rev.  Thomas,  Honington 
*Horncastle  Clerical  Society 
Hornby,  Rev.  James,  Winwick,  War- 
rington 
Hornby,  Rev.  Wm.  St.  Michael's  Gar- 

stang,  Lancashire 
Hornby,  R.  W.  B.  Esq.  Manor  House, 

He  worth,  York 
Horner,  Chas.  Esq.  Mill  Park,  Somerset 
Horner,  Rev.  John,  Mells,  Somerset 

*Horsfall,  Rev.  A.  Grange, Derby 

Horsfall,  J.  Esq.  Standard  Hill,  Notts 

*Horsley,  Rev.  J.  W.  Ville  of  Dunkirk, 
Faversham,  Kent 

*Hoskins,  Rev.  W.  E.  Canterbury 

Hotham,  Rev.  C.  Patrington,  Hull 

Hotham,  W.  F.  Esq.  Ch.  Ch. 

Hotham,    Rev.  J.    G.  Sutton-at-home, 
Dartford 

Houghton,  Rev.  J.  Matching 

Howard,  Rev.  VV.  Great  Witchingham, 
Norfolk 

Howard,  Hon.  C. 

*Howard,  Hon.  and  Rev.  Wm.  Winston, 
Rotherham,  Yorkshire 

Howell,  Rev.  Alexander,  Southampton 

Howell,  Rev.  H.  Merton  Coll. 

Howell,  Rev.  A.  Sedgley 

"Hubbard,  Rev.  Thos.  Leytonstone 

Huddleston,  Rev.  G.  J. 

•Hue,  Dr. 

•Hughes,  Rev.  H. 

Hulton,  Rev.   Campbell    Grey,   Man- 
chester 

Hulton.Rev.  W. 

Humphrys,  —  Esq.  Univ.  Coll.  Durham 

Hunt,  R.  S.  Esq.  Exeter  Coll. 

Hunter,  Rev.  W.  St.  John's  Coll. 

Huntingford,  Rev.  G  .W.  College, Win- 
chester 

Hutchins,  Rev.  W.  Bath 

Hutchinson,     Rev.      Cyril,      Batsford, 
Gloucestershire 

Hutchinson,  Rev.  C.  Firle 

Hutchinson,  Rev.  James,  Chelmsford 

Hutton,  Rev.  H.  Filleigh,  Devon 

Hutton,  Rev.  W.  Helsington,  Kendal 


Jackson,  Rev.  F.G.  Brighstone,  Isle  of 
Wight 

tJackson,  Rev.  J.  Islington 

Jackson,  Rev.  Dr.  Lowther,  nr.  Penrith 

Jackson,  Rev.  W.  Ardley  Rectory 

tJacobson,  Rev.  W.  Magd.  Hall 

J  affray,  Mr.  Jas.  Bookseller,  Berwick 

James, Rev.  J. Rawmarsh, near  Rotheram 

"James,  Rev.  Henry 

James,    Rev.    E.    Prebendary  of   Win- 
chester 

Janvrin,  James  H.  Esq.  Oriel 

Jeanes,  Mr.  Bookseller,  Exeter 

*Jeffray,  Rev.  L.  W.  Preston 

Jeffreys,  Rev.  Henry  Anthony,  Ch.  Ch. 

"Jelf.Rev.Richard  William, D.D.  Canon 
ofCh.  Ch. 

Jelf,  Rev.  W.  E.  Ch.  Ch. 

Jennett,  Mr. 

Jennings,  Rev.  M.  J. 

Jennings,  Rev.  J.  Preb.  of  Westminster 

Jennings,  Mrs.  Driffield 

Jeremie,  Rev.  F.  J.  Guernsey 

Jeremie,   Rev.  T.  T.   Trinity  College, 
Cambridge 

Illingworth,  Rev.  E.  A. 

Ince,  Rev.  Edward,  Wigtopfl 

Inge,  Rev.  T.  R.  Southsea 

Inglis,  Sir  R.H.Bart.  M.P. 

Ingram,  Rev.  Geo.  Chedburgh,  Suffolk 

*Ingram,  Rev.  R. 

Inman,  Rev.  W.  J. 

Johnson,  C.  W.  Esq.  Balliol  Coll. 

Johnson,  Miss 

Johnson,   Rev.  E.  M.   Brooklyn,  New 

York 
Johnson,  Rev.  S.  Hinton  Blewet 
Johnson,  Manuel  John, Esq.  Magd. Hall, 

Radcliffe  Observer 
Johnson,  Mr.  Bookseller,  Cambridge 
Johnjon,  W.  F.  Esq. 
*Jones,  Yen.  H.  C.  Archdeacon  of  Essex 
Jones,  Rev.  D.  Stamford 
Jones,  Rev.  E.  Wigan 
Jones,  Rev.  Edward,  P'atherwell,  near 

West  Mailing,  Kent 
Jones,  Rev.  J.  Hereford 
Jones,  Rev.  H.  J.  Edinburgh 
Jones,  Rev.  H.  Llanfaes,  Beaumaris 
*Jones,  Rev.  R.  J.  Newcastle-on-Tyne 


SUBSCRIBERS. 


Hi 


•Jones,  William,  Esq.  M.A.  Ball.  Coll. 
Jones,  Mr.  James,  Manchester 
Jones.  W.  B.  Esq.  Magdalen  Hall 
Jones,  Rev.  R.   Branxton,  Coldstream, 

N.B. 
Irby,  Hon.  and  Rev.  F.  Hy(he 
"Irons,  Rev.  W.  J.  Brompton 
*Irvine,  Rev.  A.  Leicester 
Irvine,  Rev.  J.  Knowle,  near  Bristol 
Irving,  Geo.  Esq.  Newton,  Edinburgh 
Irving,  Rev.  J.  Kendal 
Isaacson,  Rev.  John  Fred.  Freshwater, 

Isle  of  Wight 
Isham,  Rev.  A.  All  Souls  Coll. 


Karslake,  Rev.  W.  Colebrook,  Devon 
Karslake,  Rev.  W.  H.  Meshaw,  South 

Molton,  Devon 
Keith,  John,  Bookseller,  Glasgow 
Keble,  Miss 

Keble,  Rev.  T.  B;sley,  Gloucestershire 
Keigwin,  Rev.  James  P.  WaHham  Coll. 
Kekewich,  S.  T.  Esq.  Peamore 
Kendal,  Rev.  J.  H.  F.   Kirkby  Lons- 
dale 
Kenney,  Rev.  F.  Ch.  Ch. 
Kenrick,  Rev.  J.  Horsham 
•Kent,   Rev.   G.    D.   Sudbrooke,  near 

Lincoln 
Kenyon,  Lord 

Kenyon,  Robt.  Esq.  D.C.L.  All  Souls 
Kerr,  Hon.  and  Rev.  Lord,  Dittisham 
Kerr,  Lord  Henry,  Dittisham 
Kerrier  Clerical  Club,  Cornwall 
Kershaw,  Rev.  G.  W.  Worcester 
Keymer,  Rev.  N.  Hertford 
•Kidd,  Dr.  Oxford 
Kindersley,  R.  T.  Esq. 
King,  Ven.  Archdeacon 
King,  R.  J.  Esq.  Exeter  Coll. 
King.  R.  P.  Esq.  Bristol 
King's  College  Library,  London 
•Kirwan,  Rev.  E.  Tiverton 
•Kitson,  E.  P.  Esq.  Balliol  Coll. 
Kitson,  Rev.  John  F.  E\eter  Coll. 
Knatchbull.Rev.H.E.  Elmham,  Norfolk 
Knight,  Rev.T.  Ford,  Northumberland 
Knight,  Rev.  W.  Worcester  Coll. 


Knollys,  Rev.  Erskine 
•Knowles,  E.  H.  Esq.  Queen's  Coll. 
Knowles,  J.  L.  Esq.  Pembroke  Coll. 
Knox,    Rev.    H.     B.     Monk's    Eleigh, 

Hadleigh 
Kyle,  Rev.  T.  Cork 


Lace,  F.  John  Esq.  I ngtliorpe  Grange, 
Yorkshire 

Lade,  John  Win.  Esq. 

•Laing,  Rev.  David 

Lake,  W.  C.  Esq.  Balliol  Coll. 

•Lampen,  Rev.  R.  Probus,  Cornwall 

•Landor,  Rev.  R.  E.  Birlingham 

Lance,  Rev.  Edw.  Buckland  St.  Mary, 
Somerset 

Lance,  Rev.  E.  llminster 

•Landon,  Rev.  C.  W.  Over-Whitacre, 
Warwickshire 

Lane,  Mrs.  F. 

Lane,  Rev.  C.  Deal 

Lane,  Rev.  E.  Gloucester 

Lane,  Rev.  C.  Kennington 

Line,  Rev.  Samuel,  Frome 

Langbridge,  Mr.  Birmingham 

Langdon,  Rev.  G.  H.  Oving 

•Langdon,  Augustus,  Esq. 

Langmore,  W.  Esq.  M.D. 

*Laprimaudaye,  Rev.  C.  J.  Leyton 

Latham,  Rev.  Henry,  Selmeston,  Sus- 
sex 

Latimer.  Rev.  G.  B.  P.  Tynemouth 

Law,  Rev.  S.  T.  Chancellor  of  the 
Diocese  of  Litchfield 

Law,  Rev.  W.  T.  Whitchurch,  Char- 
mouth,  Devon 

Lawrence,  Rev.  Alfred,  Sandhurst,  Kent 

Lawrie,  A.  J.  C.  Esq. 

Lawson,  Rev.  C.  Richmond 

Lawson,  Rev.  Robt. 

Lawson,  Rev.  W.  Delancey,  Oakham 

Layton,  Rev.  F.  W.  H.  Islington 

Leak,  J.  Bookseller,  Alford,  Lincolnshire 

Lechmere,  Rev.  A.  B. 

Lee,  Rev.  S.  Sidmouth 

fLeefe,  Rev.  Audley  End,  Essex 

Lefroy,  Rev.  A.  C. 


SUBSCRIBERS. 


*Legge,  Rev.  Henry,  East  Lavant,  near 

Chichester 
Legge,  Rev.  W.  Ashtead 
Leigh,  Stratford,  Esq. 
Leigh,   Wm.   Esq.   Little  Aston   Hall, 

Lichfield 
*Leighton,  Rev.  F.  K.  All  Souls  Coll. 
Le  Mesurier,  John,  Esq.  Ch.  Ch. 
Lepage,  Mr.  Calcutta 
*Leslie,  Rev.  Charles 
Leslie,  Mr.  Bookseller,  London 
Lewis,  Rev.  David,  Jesus  Coll. 
Lewis,  Rev.  G.  Dundee 
Lewis,  Rev.  R.  Farway,  near  Honiton 
•Lewis,    Rev.   T.    T.    Aymestry,   near 

Leominster 
fLewlhwaite,  Rev.  Geo.  jun.  Adel,  near 

Leeds 
Ley,  Rev.  Jacob  S.  Ashprington,  Devon 
Ley,  W.  H.  Esq.  Trinity  Coll. 
Library  of  Congress,  Washington 
*  Library  of  Domus  Scholarum,  Wotton- 

under-Edge 
*Liddell,  Rev.  Henry  G.  Ch.  Ch. 
Liddell,  Rev.  Thos.  Edinburgh 
Lifford,    Right    Hon.    Lord    Viscount, 

Astley  Castle,  near  Coventry 
Light  and  Ridler,  Bristol 
Lightfoot,  Rev.  N.  Stockleigh,  Devon 
Lindsell,  J.  Esq.  St.  Peter's  Coll.  Camb. 
*Lingard,  Rev.  Joshua,  Curate  of  the 
Chapelry  of  Hulme,  near  Manchester 
Linzee,  Rev.  E.  H. 

Litler,Rev.  R.  Poy nton,nearMacclesfield 
*Liveing,  Rev.  Henry  Thomas,  Stoke  by 
Nayland,  Suffolk 

Liverpool  Library 

fLloyd,  Rev.  E.  Badgeworth 

Lloyd,  Rev.  John  F.  Ballylany,  Rich- 
hill,  Ireland 

Lockhart,  W.  Esq.  Exeter  Coll. 

Lockwood,  Rev.  John,  Rector  of  King- 
ham,  Oxon 

Lockwood,  Rev.  Mr.  Coventry 

•Lodge,  Rev.  B.  Chigwell,  Essex 

Lomax,  T.  G.  Esq.  Lichfield 

London  Institution,  The 

Long,  W.  Esq.  Bath 

*Lonsdale,  Rev.  J.  King's  Coll.  London 

Losh,  Miss,  Woodside,  Carlisle 


Lott,  Mr. 

tLousada,  P.  M.  Esq.  Merton  Coll. 

*Lowe,  John  Wm.  Esq. 

Lowe,  Rev.  T.  Oriel  Coll. 

Lowe,  Rev.  R.  Misterton,  Somerset 

Lowe,  Rev.  T.  H.  Dean  of  Exeter 

Lowe,  Rev.  R.  F.  Madeira 

Lowe,  Mr.  Bookseller,  Wimborne 

Lumsden,  Rev.  H.  St.  Peter's,  Ipswich 

Lund,  Mr.  St.  John's  Coll.  Cambridge 

Lundie,  Rev.  W.  Compton,  Berwick-on- 

Tweed 
Luscombe,  Rev.  E.  K.  Plymouth 
*Lush,  Mr.  Vieesimus,  Corpus  Christi 

College,  Cambridge 
Lusk,  John,  Esq.  Glasgow 
Lutener,  Rev.  T.  B.  Shrewsbury 
Luxmore,  Rev.  J.  H.  M. 
Lyail,  Rev.  Alfred 
Lyall,   Ven.    W.    R.    Archdeacon    of 

Colchester 
Lyne,  Rev.  C.  P.  West  Thorney,  Sussex 
Lysons,  Rev.  Samuel,  Hempstead,  Glou- 
cestershire 


Maberly,  Rev.  T.  A. 
*M«Call,  Rev.  E.  Winchester 
Macauley,  Rev.  S.  Herrick 
Maclean,  Rev.  H.  Coventry 
Maclean,  Rev.  J.  Sheffield 
*Macfarlane,  Rev.  J.  D.Frant.Tunbridge 

Wells 
Maclachan,  A.  N.  C.  Esq.  Exeter  Coll. 
Machlachlan,Ste  wart, andCo. Edinburgh 
Mackenzie,  L.  M.  Esq.  Exeter  Coll. 
fMackenzie,  A.  C.  Esq.'St.  John's  Coll. 
Mackinson.Rev.T.C.  Colonial  Chaplain, 

New  South  Wales 
*Macmullen,  Rev.  R.  G.  C.C.C. 
Macpherson,   Rev.  A.  Rothwell,  near 

Kettering 
Maddy,  Rev.  B.  Shrewsbury 
Madox,  Wm.  Esq. 
Magdalene  College  Library 


SUBSCRIBERS. 


15 


M'Arthy,  Rev.  F.  Loders,  Dorset 
M'Clintoch,  G.  F.  Esq.   Bengal  Civil 

Service 
♦Major,  Rev.  Dr.  King's  Coll.  London 
M'lver,  Rev.  Wm.  West  Derby 
Maitland,  Rev.  S.  R. 
Maitland,Rev.P.  Blackburn, Lancashire 
*M'Laren,  Major,  Portobello,  Greenock 
Malcolm,  Rev.  Hen.  Eckington,  Ches- 
terfield 
*Mallock,  Rev.  Wm.  Torquay 
Mallory,  Rev.  G. 
Manley,  N.  M.  Esq.  St.  John's  Coll. 

Camb. 
Mann,  Rev.  W.  Moxon,  Thornthwaite, 

Cumberland 
Manning,   Ven.    Hen.    Archdeacon    of 

Chichester,  Lavington,  Sussex 
Manning,  Mrs.  Tillington,  Sussex 
Manning,  Rev.  G.  W. 
Margetts,  Rev.  H.  Huntingdon 
Markland,  J.  H.  Esq.  Bath 
Markland,  Thomas    Esq.  Manchester 
♦Marriott,  Rev.  J.  Bradfield,  Reading 
♦Marriott,  Rev.  C.  Oriel  Coll.  2  copies 
Marriott,  Rev.  F.  A.  Bilton,  Rugby 
Marsden,  Rev.  A.  Gargrave 
Marsden,  Mr.  Wm.  Manchester 
Marshall,  Rev.  Edward,  C.C.C. 
Marshall,    Rev.    Edward    Ruskington, 

Sleaford,  Lincoln 
Marshall,  Rev.  T.    W.   Charlton,  near 

Shaftesbury 
Marsham,    Rev.   G.    F.   J.  Allington, 

Maidstone 
Martin,  Rev.  Richard,  Menheniot 
Martyn,  Rev.  J.  Exeter 
•Mason,  Rev.  W.  Normanton 
Massingberd,Rev.F.C.0rmsby,Spilsby 
Masters,  Rev.  J.  S.  Greenwich 
Matheson,  G.  F.  Esq. 
Maxwell,  Henry  C.  Esq.  York 
May,  Rev.  George,  Heme,  Kent 
Mayo,  A.        Esq.  Oriel 
Mayow,Rev.  M.  W.  Market  Lavington, 

Devizes 
Mayow,  W.  R.  Esq.  Magdalen  Hall 
*Meade,  Rev.  E.  Stratford  on  Avon 
Medley,  Rev.  J.  Exeter 
*Medwyn,  Hon.  Lord,  Edinburgh 

L 


♦Menee,  Rev.  J.  W.  llkley,  Otley, 
Yorkshire 

Mendham,  Rev.  J.  Clophill,  Beds. 

Menzies,  Rev.  F.  Brasenose  Coll. 

Merevether,  Rev.  Francis,  Whitwick, 
Leicestershire 

♦Merriman,  Rev.  N.  J.  Street,  Somerset 

Mesham,  Rev.  A.  B.  Wotton,  Kent 

♦Metcalfe,  Rev.  W.  Harleston,  Norfolk 

M'Esven,  Rev.  A.  Semingion,  Wilts 

M'Glashen,  Mr.  James,  Dublin 

Milliken,  Rev.  Rich.  Compton,  Sussex 

♦Mill,  Rev.  Dr. 

Miller,  Rev.  C.  Magdalen  Coll. 

Miller,  Rev.  John,  Worcester  Coll. 
Benefield,  Northamptonshire 

Milles,  Rev.  T.  Tenterden,  Kent 

Millner,  Rev.  W.  Bristol 

Mills,  I.  J.  Esq.  Lexden  Park 

Milward,  Rev.  Hen.  Parlton,  Somerset 

Minster,  Rev.  T.  Hunsingore,  near 
Wilherby 

♦Moberly,  Rev.  Dr.  Winchester 

Money,  KyrleE.  A. Esq.  C.C.C.  Camb. 

Monro,  Rev.  Edward,  Oriel  Coll. 

Monsell,  Wm.  Esq.  Tervoe,  Limerick 

♦Moody,  Rev.  Henry  R.  Chartham,  near 
Canterbury 

Moore,  Rev.  Arthur,  Stratton,  Glou- 
cestershire 

Moorsom,  Captain,  Lowndes  Square 

Mordaunt,  Sir  John,  Bart. 

More,  Rev,  R.  H.  G.  Larden  Hall, 
Shropshire 

Morgan,  Rev.  J.  P.  C.  Llangwyryfor 

Morgan,  Rev.J. 

Monice,  J.  Esq.  Sidcliff,  near  Sidmouth 

Morrell,  Baker,  Esq.  St.  Giles,  Oxford 

Morrell,  F.  Esq.  St.  Giles,  Oxford 

*Morrell,  Rev.  G.  K.  St.  John's 

Morrison,  J.  Esq.  Glasgow 

Morrison,  Mr.  Liverpool 

♦Morris,  Rev.  T.  E.  Ch.  Ch. 

Morton,  M.  C.  Esq.  Exeter  Coll. 

Morton,  Mr.  T.  N.  Boston 

Mosse,  Rev.  Sam.  T.  Ashbourn,  Derby- 
shire 

♦Mozley,  Rev.  Thomas,  Cholderton 

Mozley,  H.  Esq.  Derby 

Munby,  Joseph,  Esq.  York 


10 


SUBSCRIBERS. 


Murray,  C.  R.  Scott,  Esq.  1 1 ,  Cavendish 

Square,  London 
Murray,  F.  H.  Esq.  Ch.  Ch. 
Murray,  Rev.  G.  E.  All  Souls  Coll. 
Mushet,  Robert,  Esq. 
Muskett,  Mr.  C.  Bookseller,  Norwich 
Musket,  Robert,  Esq. 


Neave,  Rev.  H.  L.  Epping 
•Needham,    Hon.    Mr.    Trinity    Coll. 

Cambridge 
Neeve,  Rev.  F.  K.  Poole,  Cakneys 
Nelson,  John,  Esq.  St.  Mary  Hall 
•Nevile,  Rev.  Charles,  Trinity  Coll. 
•New,  Rev.  F.  T.  Christ  Church,  St. 

Pancras 
•New  York  Society  Library 
New  York  Theological  Seminary 
Newall,  Rev.  S.  Dedsbury 
Newcastle-on-Tyne  Clerical  Society 
•Newman, Rev.  VV.  J. OrielColl.2 copies 
Newton,  Mi.  Croydon 
Nichol,  J.  Esq.  Islington 
Nicholl,    Rev.    J.    R.    GreenhUl,   near 

Barnett 
•Nicholls,  Rev.  W.  L.  Bath 
•Nicholson,  Rev.  P.  C.  Leeds 
•Nicholson,  Rev.  Wm. 
Nicholson,  Miss  F.  Rochester 
•Nind,  Rev.  W.  Fellow  of  St.  Peter's, 

Cambridge 
Nixon,  Rev.  Dr.  Ash  Vicarage,  Wing- 

ham,  Kent 
Norman,  M.  O   Esq.  C.  C.  C.  Camb. 
Northcote,  G.  B.  Esq.  Exeter  Coll. 
•Northcote,  J.  S.  Esq.  C.C.C. 
Norwich,  Dean  and  Chapter  of, 
Nunns,  Rev.  Thomas,  Birmingham 
Nutt,  Rev.  Charles,  Tiverton,  near  Bath 


Oakeley.Rev.SirHerbert,  Bart.Bocking 
•  Oakeley,  Rev.  Frederick,  Balliol  Coll. 


O'Brien,  S.  August.  Esq.  Blatherwycke 

Park,  Wansford 
Oldham,  Rev.  J.  R.  Incumbent  of  St. 

Paul's,  Huddeisfield 
•Oldknow,  Rev.  J.  Uppingham 
Ogilvie,  Rev.  C.  A.  D.D.  Regius  Pro- 
fessor of  Pastoral  Theology,  Oxford 
Ogle,  J,  A.    M.D.   Clinical  Professor 

of  Medicine,  Oxford 
Ogle,  Maurice,  Esq.  Glasgow 
Ogle,  Mr.  Robt.  Bookseller,  Edinburgh 
tOldham,    Joseph,    Esq.    Hatherleigh, 

Devon 
Ormandey  and  Son,  Liverpool 
fOrmerod,    Geo.    Ksq.    Sedbury    Park, 

Chep9tow 
tOrmerod,  Rev.  Thomas  J.  Bras.  Coll. 
Osborne,  J.  Esq. 
Oswald,  Alexander,  Esq. 
Oswell,  Rev.  Lloyd 
Ouvry,  Rev.  P.  T. 
Overton,  Rev.  J.  G.  Corpus  C.  Coll. 
Owen,  Rev.  E.  Wendover 
Oxenham,  Rev.    Nutcombe,  Medbury, 

Devon 


Packe,    Mrs.    J.    Richmond   Terrace 

Reading 
Page,  Rev.  Dr.  Gillingham,  Kent 
Page,  Rev.  Cyril 
Page,  Rev.  F.  L.  Woolfit 
Paget,  Rev.  E.   F.   Elford,  Lichfield, 

Chaplain  to  the  Bishop  of  Oxford 
Palk,  Rev.  Wm.  Ashcombe,  Devon 
Palmer,  Rev.  J. 
Palmer,  Rev.  S.  North  Tawton 
Palmer,  Rev.  W.  Worcester  Coll. 
•Palmer,  Rev.  W.  Magd.  Coll. 
Palmer,  R.  Esq. 

Palmer,  G.  H.  Esq.  Lincoln's  Inn 
Panting,  Rev.  R.  Calcutta 
•Papillon, Rev.  John,  Lexden, Colchester 
Pardoe,  Rev.  J. 
Parker,  Rev.  Charles 
Parker,  C.  Esq.  41,  Upper  Bedford  Place 


SUBSCRIBERS. 


17 


tParker,  Rev.  W.  Appleton-le-Street 

tParkes,  Rev.  W. 

Parkinson,  Rev.  J.  P.  Magd.  Coll. 

Parkinson,  Rev.  R.  Manchester 

Parlby,  Rev.  Hall 

•Parsons,  Rev.  G.  L.  Benson 

•Patteson,  Hou.  Mr.  Justice 

•Pattison,  Rev.  Mark,  Lincoln  Coll. 

Paul,  Rev.  Charles,  Bath 

Payne,  R.  jun.  Esq.  Lavender  Hill, 
Wandsworth 

Peake,  Rev.  G.  E.  Taunton 

tPearse,  T.  Esq.  Magdalen  Coll. 

Pearson,  the  Very  Rev.  Hugh  N.  D.D. 
Dean  of  Salisbury 

Pearson,  Rev.  Charles,  Knebworth, 
Stevenage,  Herts 

Pearson,  Rev.  H.  W.  Guildford 

Peck,  J.  Esq.  Temple  Combe 

Peel,  Rev.  J.  Prebendary  of  Canter- 
bury 

*Pelly,  Rev.  Theophilus,  C.C.C. 

♦Penny,  Rev.  Edw.  St.  John's  Coll. 

•Perceval,  Hon.  and  Rev.  A.  P. 

•Perkins, Rev. B.  R.  Wotton-under-Edge 

•Perry,  Mr. 

Peters,  Rev.  Henry,  St.  Johnlee, 
Northumberland 

Petley,  Rev.  Henry,  Glynde  Lewes, 
Sussex 

Phelps,  Rev.  H.  D.  Tarnngton,  Led- 
bury, Herefordshire 

Phillipps,  S.  M.  Esq. 

Phillips.Rev.G. Queen's  Coll. Cambridge 

Phillips,  Rev.  E.  Clapham 

Phillott,  Johnson,  Esq.  Bath 

•Phillpotts,  Rev.  W.  J.  Hallow,  Wor- 
cester 

Phippen,  Robt.  Esq.  Badgworth  Court, 
Somerset 

Phipps,  Rev.  E.  J.  Devizes 

Piccope,  Rev.  I.  Manchester 

•Pick wood,  Rev.  J.  Stepney 

•Pigott,  Rev.  G.  Bombay 

Pigott,  Rev.  J.  R.  Hughenden 

Pinckard,Wm.Esq.Handley,Towcester 

•Pinder,  Rev.J.H.Diocesan  Coll.  Wells 

Pirie,  A.  jun.  Esq.  Aberdeen 

Pitts,  Rev.  J.  Street,  near  Glastonbury 

Piatt,  Rev.  George 


•Piatt,  T.  P.  Esq.  Liphook,  Hants 

Plumer,  Rev.  J.  J.  Swallowfield,  Berks 

Plummer,  Rev.  Mat.  Heworth,  Durham 

Pocock,  Mr.  Bookseller,  Bath 

•Pocock,  Rev.  C.  Rouselench,  near 
Evesham 

•Pocock,  Rev.  N.  M.A.  Queen's  Coll. 

•Pocock,  Rev.  C.  S.  Inkberrow,  Wor- 
cestershire 

Pole,  Rev.  R.  Chandos,  Radbourne, 
Derby 

•Pole,  E.  S.  Chandos,  Esq.  Radbourne 
Hall.  Derby 

Pollock,  John,  Esq.  Edinburgh 

•Ponsonby,  Hon.  Walter 

*Poole,Rev.J.Enmore,nearI3ridgewater 

fPooley,  Rev.  M.  Scotter 

Pope,  T.  A.  Esq.  Jesus  Coll.  Cambridge 

Popham.Rev.  John,  Chilton,  Hungerford 

Popham,  Wm.  Esq. 

Porcher,  Charles,  Esq. 

Portal,  Melville,  Esq.  Ch.  Ch. 

Porter,  Rev.  Chas.  Stamford 

Porter,  Henry,  Esq.  Winslade,  Exeter 

Portman,  Rev.  F.  B.  Staple  Fitzpaine, 
Somerset 

Pountney,  Rev.  H.  Wolverhampton 

Povah,  Rev.  J.  V. 

Powell,  Arthur,  Esq. 

•Powell,  Chas.  Esq.  Speldhurst 

Powell,  Rev.  H.  T.  Coventry 

•Powell,  Rev.  Edw.  Arnett,  Ampthill 

•Powell,  Rev.  J.  C. 

Powell,  John,  Esq. 

Powell,  Rev.  Rob.  Worcester  Coll. 

•Powles,  R.  Cowley,  Esq.  Exeter  Coll. 

Pownall,  Rev.  C.  C.  B.  Milton  Ernest 

Pratt,  Rev.  J.  B.  Cruden,  Aberdeenshire 

•Prescott,  Rev.  T.  P.  Portsmouth 

Pressley,  Rev.  Mr.  Fraserburgh,  Aber- 
deenshire 

Prevost,  Rev.  Sir  George,  Bart.  Oriel 
Coll. 

Price,  Rev.  Wm.  Colne  St.  Denis 
Rectory,  near  Northleach 

tPrice,  Rev.  W.  H   Pembroke  Coll. 

•Prichard,  Rev.  J.  C.  Mitcham 

Prickett,  Rev. M.TrinityColl. Cambridge 

Pridden,  Rev.  W.  Broxted,  Essex 

Prideaux, Esq. 


18 


SUBSCRIBERS. 


Puckle,  Rev.  John,  Dover 
Pym,  Rev.  F.  Plymstock,  Devon 


Radcliffe,  Rev.  J.  F.  Hugglescote 
Raikes,  R.  Esq.  Exeter  Coll. 
Ramsay,  Rev.  E.  B.  St.  John's  Chapel, 

Edinburgh 
Randall,  Rev.  H.  G.  Queen's  Coll. 
*Randolph,  E.  Esq.  Jesus  Coll.  Camb. 
*Randolph,  Francis, Esq.  St.  John's  Coll. 

Cambridge 
Randolph,  Rev.  G.  Coulsdon,  Croydon 
"Randolph,  Rev.  Herbert 
Randolph,  Rev.  S.  Hadham 
Randolph,  Rev. Thomas 
*Randolph, Rev.  VVm.  Newington Hythe 
Ranker),  Rev.  Mr.  Old  Deer 
Rashdall,  Rev.  John,  Exeier 
*Raven,  V.  Esq.  Magd.  Coll.  Camb. 
*Rawle,  Mr.  Trinity  Coll.  Cambridge 
Rawlins,  Rev.    C.   Allerthorpe,    Pock- 

lington 
Rayer,  Rev.  Wm.  Tiverton 
Rayleigh,    Right    Hon.   Lord,    Terling 

Place,  Essex 
Read,  Wm.  Esq.  Manchester 
Reece,  Rev.  James,  Tinsley 
Reed,  Rev.  Christ.  Tynemouth 
Reeves,  Rev.  F.  J.  H. 
Reid.Rev.  C.  B.  Teynham,   near  Sit- 

tingbourne 
*Relton,  Rev.  J.  R.  Tewkesbury 
Rennett,  Rev.  Mr. 
Rew,  Rev.  Chas.  Maidstone 
*Rice,      H.      Esq.      Highfield,      near 

Southampton 
*Riehards,  Rev.  J.  L.  D.D.   Rector  of 

Exeter  College 
Richards,  Rev.  E.  T.  Fadington 
Fuchards,  Rev.  George,  Warrington 
Richards,    Rev.   Henry,  Ilorfield,  near 

Bristol 
Richards,  Rev.  Upton 
Richards.  Rev.  T.  VVatkyn,  Puttenham, 

Guildford,  Surrey 
Richmond,  Rev.  C.  G.  Six  Hills,  Lin- 
colnshire 


Rickards,  Rev.  J.  Stowlingtoft 

Ricketts,  Rev.  F. 

Riddell,    Rev.  J.  C.  B.   Harrietsham, 

Maidstone 
Ridings,  Mr.  George,  Bookseller,  Cork 
Ridley,  Rev.  W.  H.  Ch.  Ch. 
Ripon,  Very  Rev.  the  Dean  of,  Dawlish 
Risdale,  Rev.  E.  Troubridge 
Riviere,  Mr.  Bookseller,  Londou 
Roberts,  Mr.  Liverpool 
Roberts,  Rev.  R.  Milton  Abbas,  Dor- 
setshire 
Robertson,  J.    Esq.    D.C.L.    Doctors' 

Commons 
Robertson,  John,  Esq. 
Robertson,    Rev.   J.    C.   Trinity    Coll. 

Cambridge,  Boxley,  Maidstone 
Robertson,  Rev.  J.  C.  University  Coll. 
*Robson,  Rev.  J.  U.  Magdalen  Hall 
*Robinson,   Rev.  C.  Kirknewton,  near 

Wooler,  Northumberland 
Robinson,  Rev.  R.  B.  Lytham  Preston, 

Lancashire 
Robinson,  Rev.  C.  W.  Hoton,  Leices- 
tershire 
Robinson,  Rev.  T.  Milfoid 
Robins,  Rev.  S.  Shaftesbury 
Robin,  Rev.  Philip  R.  Bolton,  Lanca- 
shire- 
Rochester,  Very  Rev.  the  Dean  of 
*Rodmell,  Rev.  John,  Burford,  Salop 
Rodd,  Rev.  C.  North  Hill 
Rodwell,  Rev.  Mr.  Tenbury 
Rodwell,  Mr.  Bookseller,  Bond  Street 
Roe,  Mr.  W.  Bookseller,  Newbury 
Rogers,  Edw.  Esq.  Blackheath 
Rogers,  W.  Esq.  Balliol  Coll. 
Rogers,  Rev.  John,  Canon  of  Exeter 
Rogers,  Rev.  J.  Foston,  Leicestershire 
Rogers,  Mrs.  St.  John's  Villa,  Fulham 
Rohde,  Mrs.  Eleanor,  Croydon 
Rooke,    C.    H.    Esq.    Magdalen    Coll. 

Cambridge 
Rooper,  Rev.  VVm.  Abbots'  Ripton 
Roper,  Rev.  C.  Rector  of  St.  Olave's, 

Exeter 
*Rose,  Rev.  H.  H.  Birmingham 
Ross,  Rev.  J.  L.  Oriel  Coll. 
Rothfield,  Rev.  John  M. 
Round,  Rev.  James  F.  Colchester 


SUBSCRIBERS. 


10 


Routh,  Rev.  Martin  Joseph,  D.D.  Presi- 
dent of  Magdalen  Coll. 

Rowe,  W.  Esq.  Rockwell,  Tipperary 

*Rowley,  Rev.  T.  Ch.  Ch. 

Rump,  James,  Esq.  Svvanton  Morley, 
Norfolk 

Rasher  and  Johnson,  Messrs.  Booksellers, 
Reading 

Russell,  J.  Watts,  Esq.  Ham  Hall 

Russell,  Rev.  M.  Watts,  Biggin  Hall, 
Oundle 

Russell,  Mrs.  Aden,  Aberdeenshire 

tRussell,  Mr.  Bookseller,  Aberdeen 

Russell,  Rev.  J.  F.  Enfield 

Russell,  Rev.  Samuel  Henry 

Ryder,  Rev.  G.  D.  Easton,  Hants 

*Ryder,  T.  D.  Esq.  Oriel  Coll. 


Shaw,  Rev.  E.  B.  Narborough,  Leices- 
tershire 

Shaw,  Rev.  Morton,  Hawkhurst,  Kent 

Shearly,  W.  J.  Esq.  St.  Peter's  Coll. 
Cambridge 

Shedden,  S.  Esq.  Pembroke  College 

Shepherd,  Rev.  Samuel 

Slieppard,  J.  H.  Esq.  Queen's  Coll. 

tSheppard,  W.  Esq.  Oriel  Coll. 

*Sherlock,Rev.H.H.Ashton,inWinwick 

Sherwood,  Rev.  Mr. 

Shields,  Rev.  W.  T.  Durham 

Shilleto,  VV.  Esq.  Univ.  Coll. 

*Shillibeer,  Mr.  John,  Oundle 

fShort,  Rev.  Augustus,  Ravensthorpe, 
Northamptonshire 

Short,  Rev.  T.  Trinity  Coll. 

Sidebottom,  Rev.  W.  Buckden 

Sidgwick,  C.  Esq.  Skipton  Castle,  York- 


Salter,  Rev.  John,  Iron  Acton,  Bristol 
Sanders,  Rev.  John,  Liverpool 
Sanders,  Rev.  Lloyd,  Exeter 
*Sandford,     Rev.    G.    B.    Prestwich, 

Manchester 
Sandham,  J.  M.  Esq.  St.  John's  Coll. 
Sandilands,  Rev.  R.  S.  B. 
Sankey,  P.  Esq.  St.  John's  College 
Saunders,  Rev.  A.  P.  Charterhouse 
Savage,  Mrs.  Henleaze,  near  Bristol 
Schneider,  Rev.  H. 
Schofield,  H.  L.  Esq.  Brighton 
Scobell,  Rev.  John,  Southover,  Lewes 
Scott,  H.  B.  Esq.  Honiton 
Scott,  Rev.  John 
*Scott,  Rev.  R.  Balliol  Coll. 
Scott,  Rev.  W. 
fScudamore,  Rev.  W.  E.  Ditchingham, 

Bungay 
Selwyn,  Rev.  Wm.  Ely 
•SeweU,  Rev.  J.  E.  New  Coll. 
Seymour,  Rev.  Sir  J.  H.  Bart.  North- 
"    church,  Herts 
Seymour,    Rev.    Richard,    Kinwartou, 

Alcester 
Shadwell,  Rev.  J.  E.  Southampton 
Sharp,  Rev.  John,  Horbury 
Sharp,  Rev.  W.  Addington,  Cumberland 
Sharpies,  Rev.  T.  Blackburn 


Simms  and  Dinham,  Manchester 
Sirnms  and  Son,  Messrs.  Bath 
*Simms,  Rev.  E.  Great  Malvern 
Simpson,  Rev.  J.  D.  Sidney  Sussex  Coll. 

Cair.b. 
^Simpson,  Rev.  Joseph,  Shrewsbury 
Simpson,  Rev.  J.  Pemberton,  Wakefield 
Simpson,  Rev.  T.  VV.  Thurnscowe  Hall 
Sinclair,    Rev.   John,   Chaplain  to  the 

Bishop  of  London 
Sittingbourne  Reading  Society 
Skeffington,  Hon.  T.  C.  F. 
Skelton,  Henry,  jun.  Esq. 
Skene,  W.  F.  Esq.  Edinburgh 
Skinner,  F.  Esq. 
Skipsey,  Rev.  Mr. 

Skrine,  Rev.  Harcourt,  Wadham  Coll. 
Sladen,    Rev.    E.    H.    M.    Bockleton, 

Worcestershire 
Small,  Rev.N.  P.  Market  Bosworth 
Smart,  Thomas,  Esq. 
Smirke,  Sir  Robert 

S.nitli,  Andrew, M.D.  Fort  Pitt, Chatham 
fSmith,  Rev.  Dr.  Leamington 
Smith,  Rev.  Jeremiah,  Long   Buckby, 

Northampton 
Smith,  Rev.  E.  H.  Jersey 
Smith,  Rev.  Edward  O.  Hulcote,  near 

Woburn 
Smith,  Rev.  J.  C.  Castle  Cary,  Somerset 


20 


SUBSCRIBERS. 


Smith, Rev.  H.  R.  Somers, Little  Bentley, 
Essex 

"Smith,  Rev.  John,  Bradford 

"Smith,  Rev.  Bernard 

Smith,  Rev.  Edward,  Booking 

•Smith,  R.  P.  Esq.  Pembroke  College 

Smith,  Rev.  Mr.  Greenock 

•Smith,  Rev.  S.  St.  Mary's,  Ely 

Smith,  S.  Esq.  Univ.  Coll.  Durham 

Smith,  Henry,  Esq. 

Smith,  Rev.  Joseph,  Trinity  Coll. 

Smythe,  Rev.  P.  M.  Tamworth,  War- 
wickshire 

Smyth,  Rev.  Mr.  Fifield,  near  Andover 

Soltau,  Mr. 

Somers,  Right  Hon.  Countess 

Southby,  Rev.  Dr.  Bulford,  Amesbury 

•Sotheby,  Rev.  T.  H. 

Southouse,  Rev.  George,  Oriel  Coll. 

•Southwell,  Rev.  Geo.  Bristol 

Sparkes,  Rev.  Chas.  Barrow,  Bury  St. 
Edmund's,  Suffolk 

Sparke,  Rev.  J.  Clare  Hall,  Cambridge 

•Spencer,  Rev.  W.  J.  Starsten,  Norfolk 

Spreat,  Mr.  Bookseller,  Exeter 

*Spranger,  Rev.  R.  J.  Exeter  Coll. 

Spry,  Rev.  John  Hume,  D.D.  Oriel 
Coll.  Rector  of  St.  Mary-le-bone 

•Stackhouse's  Library,  the  Trustees  of 

Stacy,  Rev.  Thomas,  Cardiff 

•Stafford,  Rev.  J.  C.  Magdalen  Coll. 

St.  Andrew's  University 

Stanfield,  Mr.  J.  Bookseller,  Wakefield 

Stanley,  Rev.  E.  Rugby 

Statter,  Rev.  J  as.  Lindale 

Staveley,  J.  Bookseller,  Nottingham 

Stead,  Rev.  A.  Metfield,  Suffolk 

Steele,  Rev.  Henry,  Chepstow 

Stebbing,  Rev.  Dr. 

Stephens,  Ferdinand,  Esq.  Exeter  Coll. 

Stephens,  Rev.  C.  L.  Kencott 

Stephenson,  G.  H.  Esq. 

♦Stevens,  Rev.  Henry,  Bradfield,  Berks 

Stevens,  Rev.  M.  F.  T.  Thornbury 

Stevens,  Rev.  R.  Culver 

Stevens,  Rev.  R.  Exeter 

•Stevenson,  Mr.  T.  Bookseller,  Camb. 

Stewart,  Mrs.  Col.  Bath 

Stewart,  Mr.  Pembroke  Coll.  Cambridge 

Stewart,  S.  B.  Esq.  Brase-nose  Coll. 


•St.  John,  Rev.  A.  Walmer,  Kent 

Stokes,  Scott  N.  Esq.  Trin.  Coll.  Camb. 

•Stonard,  Rev.  Dr.  Ulverstone 

Stonhouse,  Rev.  W.  B.  Fery 

•Storer,  Rev.  John,  Hawksworth,  Nous 

Story,  A.  B.  Esq.  St.  Alban's 

Storks,  T.  F.  Esq.  Jesus  College,  Camb. 

Straker,  Mr.  Bookseller,  West  Strand, 
London 

Strean,  Rev.  Henry,  Killaken,  Ireland 

•Street,  Joseph,  Esq.  South  Sea  House 

Street,  Rev.  A.  W.  Bishop's  College, 
Calcutta 

Strong,  Mr.  W.  Bookseller,  Bristol 

•Sturrock,  Rev.  W.  Calcutta 

Sunter,  Mr.  Bookseller,  York 

Sutherland,  Dr.  A.  J.  Ch.  Ch. 

Sutton,  Rev.  K.  S.  Exeter  Coll. 

•Swainson,  Rev.C.  L.Crick,  Northamp- 
tonshire 

Swainson,  Rev.  John, Northenden,  Man- 
chester 

•Swainson,  C.  A.  Esq.  Fellow  of  Christ's 
Coll.  Cambridge 

•Swete,  Rev.  B.  Cork 

Swete,  Rev.  Wm.  Downgate,  Sandhurst 

Sykes,  G.  M.  Esq. Downing  Coll.  Camb. 

tSymons,  Rev.  B.  P.  D.D.  Warden  of 
Wadham  Coll. 

•Syras,  Rev.  Wm.  Wadham  Coll. 


•Tait,  Rev.  Dr.  Head  Master  of  Rugby 

School 
Talbot,  Hon.  and  Rev.  W.  C.  Ingestrie, 

Lichfield 
Talbot,  Rev.  G.Bristol 
Tarbutt,  Re  v.Arthur, St. Mary's, Reading 
Tarltou,  J.  W.  Esq.  Birmingham 
t'fate,  Frank,  Esq.  University  Coll. 
Tatham,  Rev.  Arthur 
Taylor,  A.  Esq.  Queen's  Coll. 
Taylor,  Miss,  London  Road,  Brighton, 

(C/iryjos(o»)) 
Taylor,  Rev.  Henry,  Mile  End,  New 

Town 


SUBSCRIBERS. 


Taylor,  Rev.  M.  J.  Harold,  Bedfordshire 
Taylor,   Rev.  Joseph,  Dukinfield,  near 

Manchester 
Taylor,  Rev.  Robert,  Leeds 
*Tennaot,  Rev.  Wm. 
*Terry,  Michael,  Esq.  Queen's  Coll. 
Thomas,  Rev.  C.  A.  Nevill,  ExeterColl. 
Thomas,  Rev.  C.  N.  St.  Columb's 
•Thomas,  Rev.  R.   Bancroft's  Hospital, 

Mile  End 
Thompson,    Rev.    E.    H.    St.   James's, 

Westminster 
Thompson,  Rev.  J.  Bridlington 
'Thompson,  Rev.  Sir  H.  Bart.  Fareham 
"Thompson,  Rev.  VV.  H.  Trinity  Coll. 

Cambridge 
Thompson,  Captain,  R.  N.  Hayes'  Com- 
mon, Kent 
Thompson,  Mr.  G.  Bookseller,  Bury  St. 

Edmunds 
Thomson,  Rev.  George,  Abbot's  Anne, 

Andover 
"Thornton,  H.  S.  Esq.  Battersea  Rise 
Thornton,  Rev.  Wm.  Dodford.Weedon, 

Northampton 
Thornton,     Rev.     W.    J.    Llanwarne, 

Hereford 
Thornton,  Rev.  Spencer 
Thorold,  Mr.  W.  Barnstaple 
•Thorp,  Rev.  Henry,  Topsham 
•Thurlow,  Rev.  John,  Durham 
Thwaytes,  Rev.  J.  Carlisle 
Thynne,  Rev.   Lord  Chas.    Longbridge 

Deverill,  Warminster 
•Tibbs,    Rev.     Henry     W.     Carham, 

Northumberland 
tTickell,  G.  Esq.  University  Coll. 
Tidswell,  Rich.  Esq.  Upper  Clapton 
Timins,  Rev.  Henry 
Tindale,  J.  Esq.  Huddersfield 
Todd,  Rev.  J.  H.  D.D.Trinity  College, 

Dublin 
Tomkyns,  Rev.  John,  Greenford 
Tomlinson's  Library, Newcastle-on-Tyne 
Topham,  Rev.  I.  Curate  of  St.  Paul's, 

Huddersfield 
•Tottenham,  Rev.  E.  Bath 
Townsend,  Rev.  George,  Prebendary  of 

Durham 
•Townsend,  Rev.  G.  F.  Sydenham 


Travers,  Rev.  W.  J.Trinity  Coll.Camb. 
Trenow,  Rev.  F.  W.  nsar  Worcester 
•Tripp,     Rev.     Dr.     Sampford    Brett, 

Somerset 
*Tritton,    Henry,    Esq.    54,    Lombard 

Street,  London 
Trollope,  Rev.  Arthur 
•Trowers,  Rev.  Walter 
•Truro  Theological  Library 
Tucker,  Rev.  M.  jun. 
Tuckwell,  Mr.  Bath 
Tufnell,    Rev.   G.    Wormingford,   near 

Colchester 
•Turbitt,  Rev.  W.  Halford 
Turner,  John,  Esq.  Balliol  Coll. 
Turner,  Rev.  Chas.  Kidderminster 
Turner,  Rev.  J.  Stourbridge 
Turner,  Rev.  J.  F.  Exeter 
Turner,  Sharon,  Esq. 
Turner,  Rev.  Thomas,  Exeter  Coll. 
Turner,  Rev.  W.  H.  Norwich 
Twiss,  A.  O.  Esq.  Boyle,  Ireland 
Twopeny,  Rev.  D.  S.   Sittingbourne 
•Tyler,  Rev.  James  Endell,   Rector  of 

St.  Giles  in  the  Fields 
•Tyrrell,     Rev.     W.     Beaulieu,    near 

Southampton 
Tyrrell,  T.  Esq. 
Tytler,  Patrick  Fraser,  Esq. 


Underhill,  Mr.  E.  B.  Oxford 
University  of  Glasgow 
Upton, Rev.  J. S.  Wentworth,  Rotherham 
tUtterton,  Rev.  J.  S.  Oriel  Coll. 


Vale,  W.  Esq.  Worcester  Coll. 
Vaux,  Rev.  Bowyer, Collegiate  Church, 

Wolverhampton 
Vaux,  Rev.  B.  Hetherrett,  Norfolk 
*Vaux,  Rev.  Wm.  Preb.  of  Winchester 
•Veale,  Rev.  W.  North  Lew,  Devon 


22 


SUBSCRIBERS. 


Vernon-Harcourt,  Rev.  L. 

Vicars,  Rev.  M.  Exeter 

Vickermao,  C.  R.  Esq 

Vickers,    Yen.    Archdeacon,   Chetton, 

Bridgenorth 
Vickery,  Mr.  Bristol 
Vigne,  Rev.  H.  Sunbury,  Middlesex 
Vigne,  F.  Esq. 
*  Vizard,  John,  Esq. 
Vogan,  Rev.  T.  S.  L. 
Vyvyan,  Rev.  V.  F.  Withiel,  Cornwall 


Wainwright,  Rev.  Dr.  Boston,  U.  S.  A. 
•Wagner,  A.  Esq.  Trinity  Coll.  Camb. 
Walford,  Rev.  Oliver,  Charterhouse 
Walford,  Rev.  Wm.  Hatfield,  Essex 
Walker,  C.  H.  Esq.  Exeter 
Walker,  Mr.  Tinsley 
Walker,  Mrs.  Tunbridge  Wells 
Walker,    Rev.     G.     A.     Alverthorpe, 

Wakefield 
Walker,  Rev.  R.  Wadham  Coll. 
Walker,  Rev.  S.  W.  Bampton,  Devon 
Walker,  Rev.  T.  Bickleigh,  Plymouth 
Walker,  Rev.  Thos.  Clipstone,  Maiket 

Harborough 
Walker,  C.  H.  Esq.  Exeter 
Walker,  Mr.  Queen's  Coll.  Cambridge 
*Walker,Rev.Thos.  Christ's  Coll.  Camb. 
Wall,   Rev.  Henry,  Vice-Principal  of 

St.  Alban  Hall 
Wallace,  Rev.  Geo.  Canterbury 
Wallas,  Rev.  John,  Queen's  Coll. 
Wallinger,  Rev.  W. 
Wallis,  Mr.  H.  Bookseller,  Cambridge 
Walter,  J.  Esq.  Exeter  Coll. 
Walter,  Rev.  Edw.  Langton    Rectory 

Horncastle 
Walter,  Rev.  Ernest,  Tachbrook 
Walter,  Rev.  Keats 
♦Walton,  Rev.  Dr.  Birdhook 
Ward,  Right  Hon.  Lady,  Himley  Hall 
Ward,  Rev.  R.  Skipton 


•Ward,  Rev.W.  P.  Compton  Vallance, 

Dorchester 
Ward,  Rev.  W.  G.Balliol  Coll. 
Ward,  Mr. 

Wardroper,  Rev.  Charles,  Gloucester 
Ware,  Rev.  H.  Ladock,  near  Truro 
Ware  Rural  Deanery  Book  Club 
Warren,  Rev.  John,  Exeter 
Warren,  Rev.  Z.  S.  Beverley 
"Warter,  Rev.  J.  Wood,  West  Tarring, 

Sussex 
Wason,  James,  Esq.  Stroud 
Watkins,  Rev.  Fred.  Emmanuel   Coll. 

Cambridge 
Watkins,  Rev.  W.  Chichester 
Watkins,  Rev.  Henry,  South  Mailing, 

Lewes 
Watson,  G.  W.  Esq.  Merton  Coll. 
Watson,  Joshua,  Esq. 
Watson,    Rev.    J.    D.    Guilsborough, 

Northampton 
Watson,  Rev.  Alex.  Manchester 
Watson,  Rev.  Geo.  Etherley,  Durham 
Watts,    Rev.  John,   Tarrant    Gunville, 

Blandford 
Watts,    Richard,    Esq.   Clifton    House, 

Workington 

*  Watts,  Rev.  William 
*Wayett,  Rev.  W.  Pinchbeck 
•Wayner,  A.  Esq.  Brighton 
*Weare,  Rev.  T.  W.  Ch.  Ch. 
Webb,  J.  W.  Esq.  Clare  Hall,  Camb. 

*  Webster,  Rev.  William, Christ's  Hospital 
t  Webster,  Rev.  Mr.  Drumlithie,  Aberdeen 
•Webster,  Samuel  K.  Esq.  Emmanuel 

College,  Cambridge 
*Weguelin,  Rev.  W.  Stoke,  nr.  Arundel 
Wenham,  S.  G.  Esq.  Magd.  Coll. 
*Wells,  Rev.  F.  B.  Woodchurch,  Kent 
•West, Hon.  and  Rev. R. W .  Balliol  Coll. 
Westmacott,  Rev.  H.  Chastleton,  Oxon 
Whalley,  Rev.  D.  C. 
Whately,  Rev.  C.  St.  Mary  Hall 
*Whatman,  W.  G.  Esq.  Ch.  Ch. 
Wheeler,  Mr.  Bookseller,  Oxford 
White,  Rev.  James,  Manchester 
White,  Rev.  J.  St.  Mary's,  Nottingham 
White,  Rev.  W.  S. 
White,  Rev.  R.  M.  Aveley,  Essex 
White,  R.  Esq.  Idle,  near  Bradford 


SUBSCRIBERS. 


23 


White,  Mr.  W.  Pall  Mall 
Whitford,  Rev.  R.  W. 
♦Whitfield,  Rev.  G.  T.  Bockleton 
Whitley,  Mr.  Manchester 
Whitmore,  ftlr.  Bookseller,  Yanchester 
Whyte,  Rev.  T.  H.  Glasgow 
*Wickham,  Rev.  R.  Twyford,  Hants 
fWickens,  Rev.  H. 
Wigan,  Alfred,  Esq.  St.  John's  Coll. 
Wiggin,  Wm.  Esq.  Exeter  Coll. 
Wight,  Isle  of,  Clerical  Library 
*Wilberforce,  Rev.  H.  Walrner,  Kent 
Wilberforce,  Ven.  Archdeacon,  Burton 

Agnes,  Driffield,  Yorkshire 
Wilde.Rev.S.D.  Fletching.  near  Uckfield 
Wilkin,  Rev.  Mr.  Bole 
Williams,  J.  Esq.  Queen's  Coll. 
Williams,  Rev.  E.  T.  Exeter  Coll. 

*  Williams,  Re  v.G.King'sColl. Cambridge 

*  Williams,  Matthew  D.  Esq. 
Williams,  Sir  John,  Bart.  Bodelwyddan 
Williams,  Rev.  I.  Trinity  Coll. 
Williams,  Rev.  F.  D.  Great  Wishford, 

Wilts 

Williams,  Rev.  J.  West  Hackney 

Williamson,  Rev.  R.  H.  Hurworth, 
Newcastle-on-Tyne 

•Williams,  Robert,  Esq. 

*WiIlis,  Rev.  A.  Ludlow 

Willis,  H.  Esq.  Catherine  Hall,  Camb. 

Willock,  Rev.  W.  W.  Ware 

Wilshere,  E.  S.  Esq.  Wore.  Coll. 

Wilson,  Rev.  John,  Trinity  Coll. 

*Wilson,  Rev.  R.  F.  Hursley,  nr.  Win- 
chester 

Wilson,  Robt.  Esq.  Magdalen  Hall 

Wilson,  Thomas,  Esq.   Bath 

Wilson,  Rev,  Charles  T.  Magd.  Hall 

Wilson,  Walter,  Esq.  Bath 

Winchester,  The  Dean  and  Chapter  of 

t  Winchester,  Rev.  W.  Ashelworth, 
Gloucester 

tWingfield,  Rev.  William 

Winterbottom,  J.  Esq. 

Wise,  J.  A.  Esq.  Clayton  Hall,  Staf- 
fordshire 

Wise,  Rev.  Henry,  Offchurch 

Wise,  Rev.  W.  J.  St.  John's  Coll. 

Wither,  Rev.  W.  B.  Otterbourne,  Hant' 

Withers,  Rev.  Geo.  Calcutta 


Witts,  Rev.  Edw.  F.  Upper  Slaughter, 

Gloucestershire 
Wix,    Rev.   E.   Archdeacon   of  New- 

foundland 
Wodehouse,  Thos.  Esq.  Balliol  Coll. 
*Wood,  —  Esq.  Ch.  Ch. 
Wood,  C.  Esq.  Univ.  Coll.  Durham 
Wood,  Rev.  G.  Newcastle 
Wood,  Rev.  H.  Fenstanton,  near  St.  Ives 
Wood,  Rev.  H.  O. 
Wood,  Rev.  J.  R.  St.  James's  Palace 
*Wood,  S.  F.  Esq. 

Wood,  Rev.  R.  Broughton,  Manchester 
Wood,  Rev.  Jas.  Settrington,  nr.  Malton 
Wood,  Mrs.  W.  Tunbridge  Wells 
Woodgate,  Rev.  H.  A.  St.  John's  Coll. 
Woodham,  C.  B.  Esq.  St.  John's  Coll. 

Cambridge 
Woods,  Rev.  G.  H.  West  Dean,  Chi- 
chester 
Woods,  Rev.  P.  Dublin 
•Woodward,  Alex.  Esq.  Catherine  Hall, 

Cambridge 
Woodward,  Rev.  J.  H.  Bristol 
tWoolcombe,  E.  C.  Esq.  Oriel  Coll. 
*Woolcombe,  Rev.  Henry,  Ch.  Ch. 
Woolcombe,  Rev.  Wm.  W.  Exeter  Coll. 
tWoolkombe,  G.  Esq.  Ch.  Ch. 
r  Wordsworth,  Rev.  Dr.  Buxtad, Uckfield 
"Wordsworth,  Rev.  Chas.  SecondMaster 

of  Winchester  School 
Wordsworth,   Rev.   C.  F.  Gillingham, 

Dorset 
Worgan,  Rev.  J.  H.  Calthorpe,  Rugby 
Wrangham,     Rev.     G.     W.    Thorpe- 

Bassett 
Wray,  Rev.  Cecil,  Liverpool 
Wrench,     Rev.     Frederick,      Stowting 

Rectory,  Ashford 
Wrench,  Rev.  H.  O. 
Wright,  John,  Esq.  Marple,  Manchester 
Wright,  Rev.  J.  A. 
Wright,  Rev.  T.  B.  Wrangle  Vicarage, 

near  Boston 
Wright,   H.    P.    St.    Peter's    College, 

Cambridge 
Wiightson&  Webb, Messrs. Birmingham 
Wyatt,  Rev.  W.  Sneuton,  Notts. 
Wylde,     Rev.     T.      Bellbroughton, 

Worcestershire 


24  SUBSCRIBERS. 

Wylde,  Rev.  C.  E.  Sheemess  Young,  Rev.  P.  Hurslev.nr. Winchester 
•Wynter.Rev.Dr.  President  of  St.  John's  Young,  Rev.   R.  G.  Miilbrook,  South- 
Coll.  Vice-Chancellor  ampton 
*Wynter,  Rev.  J.  C.  St.  John's  Coll.  Young,  Rev.  Walter,  Lisbellaw 


Yarde,  G.  B.  Esq. 

Yard,  Rev.  J.  Havant  Zillwood,    Rev.  I.  O.  Compton,   Win- 

Yates,  Dr.  Brighton  Chester 

Yates,  Rev.  E.  T.  Aylshara,  Norfolk  Zordiffe,  T.  Esq. 


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Fourth  edition.     8vo.  12s. 
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IN   WHICH   ARE  CON5IDEUED 

ITS  STRUCTURE,  USE,  AND  INSPIRATION. 


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