(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors. If you
find errors or omissions in the text, please notify [email protected].)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


ST. JOHN CHRYSOSTOM

HOMILIES ON FIRST TIMOTHY

[Translated by the Rev. James Tweed, M.A., of Corpus Christi College,
Cambridge; re-edited by the Rev. Philip Schaff, D.D., LL.D.]


ARGUMENT.

   1. TIMOTHY too(1) was one of the disciples of the Apostle Paul. To the
extraordinary qualities of this youth testimony is borne by Luke, who
informs us, that he was "well reported of by the brethren that were at
Lystra and Iconium." (Acts xvi. 2.) He became at once a disciple and a
teacher, and gave this singular instance of his prudence, that hearing Paul
preach without insisting upon circumcision, 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
circumcised him" (Acts xvi. 3), though he was of adult age, and so trusted
him with his whole economy.(2)

   The affection of Paul for him is a sufficient evidence of his
character. For he elsewhere says of him, "Ye know the proof of him, that as
a son with a father, he hath served with me in the Gospel." (Phil. ii. 22.)
And to the Corinthians again he writes: "I have sent unto you Timothy, who
is my beloved son, and faithful in the Lord." (1 Cor. iv. 17.) And again:
"Let no man despise him, for he worketh the work of the Lord, as I also
do." (1 Cor. xvi. 10, 11.) And to the Hebrews he writes, "Know that our
brother Timothy is set at liberty." (Heb. xiii. 23.) Indeed his love for
him is everywhere apparent, and the miracles(3) that are now wrought still
attest his claims.(4)

   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 writes, "Only
Luke is with me" (2 Tim. iv. 11), and Clement was one of his associates, of
whom he says, "with Clement and other my fellow-laborers" (Phil. iv. 3),
for what reason then does he write only to Titus and Timothy? It is because
he had already committed the care of churches to these, and certain
marked(5) places had been assigned to them, but the others were in
attendance upon him. For so preeminent in virtue was Timothy, that his
youth was no impediment to his promotion; therefore he writes, "Let no man
despise thy youth" (1 Tim. iv. 12, and v. 2); and again, "The younger women
as sisters."(6) 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 of them, he makes
no particular mention of age. And if he speaks of a Bishop "being the
husband of one wife," and "having his children in subjection" (1 Tim. iii.
2, 4), 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 committed to them. For if a man were
both secular and deficient in these points, how should he be(1) intrusted
with the care of the Church?

   3. But why, you will say, does he address an Epistle to a disciple
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," but, "Charge
them that they teach no other doctrine." (1 Tim. i. 3.)

HOMILY I: 1 TIMOTHY 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." [The R. V. omits kuri'ou and translates: Christ Jesus our hope, th^s
elpi'dos hhmw^n.]

   1. GREAT and admirable is the dignity of an Apostle, and we find Paul
constantly setting forth the causes of it, not as if he took the honor to
himself, but as intrusted 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" (1 Cor. ix. 16),
and when he says, "for this I was separated," by these expressions all idea
of arrogance 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 beginning
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, Separate me Paul and Barnabas." (Acts xiii. 2.)
And everywhere in his writings Paul adds the name of Apostle, to instruct
his hearers not to consider the doctrines he delivered as proceeding from
man. For an Apostle(2) 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 anywhere commanded him. It is everywhere Christ who addresses him.
Thus, "He said unto me, Depart, for I will send thee far hence unto the
Gentiles" (Acts xxii. 21); and again, "Thou must be brought before Caesar."
(Acts xxvii. 24.) 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.(3) And indeed, the Psalmist
applies this to the Father, saying, "The hope of all the ends of the
earth." (Ps. lxiv. 5.) And again, the blessed Paul in another place writes,
"For therefore we both labor, and suffer reproach, because we have hope in
the living God." The teacher must suffer dangers even more than the
disciple. "For I will smite the shepherd, (he says,) "and the sheep shall
be scattered abroad." (Zech. xiii. 7.) 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 are great; we are exposed to snares and perils, but to save us we
have not man but God. Our Saviour is not weak, for He is God, and whatever
be our dangers they will not overcome us; nor is our hope made ashamed, for
it is Christ.(1) For in two ways we are enabled to bear up against dangers,
when we are either speedily delivered from them, or supposed by good hopes
under them.

   But Paul never calls himself the Apostle of the Father, but always of
Christ. Because he makes everything common to both. The Gospel itself he
calls "the Gospel of God."(2) 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 confident 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 show that he was really "his own son," 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 proximity is greater.(3) For here a father and a son, though of the
same substance, differ in many particulars, as in color, figure,
understanding, age, bent of mind, endowments of soul and body, and in many
other things they may be like or unlike, but there is no such dissimilarity
in the divine Essence. "By commandment." This is a stronger ex- 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 "own,"(4) to show 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 honorable 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 Christ
our Lord."

   Why is mercy mentioned here, and not in the other Epistles? 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 directions to Timothy, which he has done in no other case, to
attend to his bodily health; where he says, "Use a little wine for thy
stomach's sake, and thine often infirmities" (1 Tim. v. 23.) Teachers
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 for us as
sons, as Christ says, "What man is there of you, whom if his son ask bread,
will he give him a stone?" (Matt. vii. 9.)

   Ver. 3. "As I 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 "I 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, "Rebuke them with all authority" (Tit. ii. 15); 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 sometimes 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 assembly in the Theater had been dissolved, and he had called to him
and exhorted the disciples, he found it necessary to sail away, though
afterwards he returned to them. It were worth enquiry, whether he stationed
Timothy there at that time.(5) For he says, that "thou mightest charge some
that they teach no other doctrine": he does not mention the persons 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
everywhere position 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. 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.(1) 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 find, knock and
it shall be opened unto you" (Matt. vii. 7); and, "Search the Scriptures,
for in them ye think ye have eternal life"? (John v. 39.) The seeking there
is meant of prayer and vehement desire, and He bids "search the
Scriptures," not to introduce the labors of questioning, but to end them,
that we may ascertain and settle their true meaning, 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."(2) Justly has he which is the best medicine
of our souls. This questioning therefore is opposed to the dispensation of
God. For what is dispensed by faith? To recede His mercies and become
better men; to doubt and dispute of nothing; but to repose in confidence.
For what "ministers questions" displaces 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 announcement was
present, but the issue of it future, faith was required. But they bring
preoccupied by legal observances threw impediments in the way of faith. He
seems also here to glance at the Greeks, where he speaks of "fables and
genealogies," for they enumerated their Gods.

   MORAL. Let us not then give heed to questions. For we were 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 Him without proofs and demonstrations. Even the Greeks know
this; for they believed their Gods telling them, saith one, even without
proof; and what?--That(3) they were the off- sorcerer,(4) (I speak of
Pythagoras,) they acted in like manner, for of him it was said,(5) He said
it.(6) And over their temples was an image of Silence, and her finger on
her mouth, compressing her lips, and significantly exhorting all 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(7) 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 everything is subverted. And why do
I speak of it in heavenly things? We shall find upon examination that
earthly things depend upon it no less. For without this there would be no
trade nor contracts, nor anything of the sort. And if it be so necessary
here in things that are false, how much more in those.(1)

   This then let us pursue, to this let us adhere, so shall we banish from
our souls all destructive doctrines, such, for instance, as relate to
nativity(2) and fate.(3) If you believe that there is a resurrection and a
judgment, you will be able to expel 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,(4) and you will not believe that there can be a nativity, that
holds all things together.(5) 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. Neither sow, nor
plant, nor 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 labor. But can you show me one who has learnt an art
without labor? You cannot. It is not then from nativity but from labor that
he derives his skill.

   But why does a man who is corrupt and wicked become rich, without
inheriting it from raise, always arguing upon wealth and poverty, and never
taking the case of vice and virtue. Now in this question talk not of that,
but show 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 shown 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 honored, another disgraced? Why does ever 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 Providence, and all these things will be
cleared up. "But I cannot," you say, "conceive that honest man, and not to
the virtuous? How can I believe this? for there must be facts to ground
belief." Well then, do these cases proceed from a nativity that was just,
or unjust? "Unjust," you say. Who then made it? "Not God," you say, "it was
unbegotten." 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 enquire 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 house, should be careful
to make it magnificent, but bestow 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 nativity. "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 renowned, 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. Show me any such thing taking place Then!
"Well," say you, "give me here, and I do not look for hereafter."(6) But it
is because you seek here, that you receive not. For if when earthly
enjoyment is not within your reach, you seek present things so eagerly as
to prefer them to future, what would you do if you were in possession of
unmixed pleasure? God therefore shows you that these things are nothing,
and indifferent; for if they were not indifferent, He would not below 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 distribution 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- this reason it
is, that God withdraws those things fore 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 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
righteous too are rich, it is rather that He allows it to be, than that He
makes them so. 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 studied 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,(2) by the grace and lovingkindness of our Lord Jesus
Christ. To Whom with the Father and the Holy Ghost be glory, power, and
honor, now, and ever, and world without end. Amen.

HOMILY II: 1 TIMOTHY i. 5-7.

"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;
understanding neither what they say, nor whereof they affirm."

   NOTHING is so injurious to mankind as to undervalue friendship(1); 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 shown, where He says, "If two of you shall agree on earth, as touching
anything that they shall ask, it shall be done for them of My Father"
(Matt. xviii. 19); and again, "Because iniquity shall abound, love shall
wax cold." (Matt. xxiv. 12.) 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 shows that the manner in which this may be effected is by
charity. As therefore when he says, "Christ is the end of the Law" (Rom. x.
4), that is, its fulfillment, and this is connected with the former, so
this(3) a commandment  implied in love. The 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 impure life too produces divisions. "For every one that
doeth evil, hateth the light." (John iii. 20.) 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."

   He has well said, "swerved," for it requires skill,(4) to shoot
straight and not beside the mark, to have(1) 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. Wherefore Christ
said, "Be not ye called Rabbi" (Matt. xxiii. 8); and the Apostle again,
"For neither do they keep the law, but that they may glory in your flesh."
(Gal. vi. 13.) 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 law,(2) but from their not retaining
love. Nay, and their very ignorance arose from these causes. For 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 intoxicated, as he is, with passion, cannot be an impartial
judge of truth.(3)

   "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 fulfills 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
fulfills it not from fear of it, but from a principle of virtue,(4) uses it
lawfully and safely: that is, if one 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 righteous man, who has
attained unto virtue. He therefore uses the law lawfully, who does not
require to be instructed by it. For as points in reading are set before
children; but he who does what they direct, without their aid, from other
knowledge, shows 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 fulfills it not from fear, but from a virtuous
inclination; since he that fears punishment does not fulfill it in the same
manner as he that aims at reward. 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 lawfully.
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 said, "Wilt thou not be afraid of the power? do
that which is good" (Rom. xiii. 3): 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. "But 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 what to him who is deserving of reward? "By the law is the
knowledge of sin." (Rom. iii. 20.) What then with respect to the righteous?
"the law is not made," he says, "for a righteous man." Wherefore? Because
he is exempted from its punishment, and he waits not to learn 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.
But the tractable horse needs not the curb, nor the man that 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 fathers and
murderers of mothers": they were "profane 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 of their
kindred? Do not the prophets constantly accuse them of these things? But to
those who are instructed by a heavenly philosophy, 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 liers, for perjured persons, and if there be any other
thing 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 true."

   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 Gospel," thus showing 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 hereafter; and it
is to things future, and not to things present, that the Gospel belongs.
Why then did the Angel say, "Behold, I bring you good tidings of great joy,
for unto you is born a Saviour "? (Luke ii. 10.) Because He was born to be
their Saviour, though His miracles did not commence from His birth.
"According to the Gospel," he saith, "of the blessed God." The glory(1) he
means is 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 so; when
"His enemies shall be put under His feet" (1 Cor. xv. 25), when there shall
be nothing opposed, when the just shall behold all those blessed things,
which "eye hath not seen, nor ear heard, and which hath not entered into
the heart of man." (1 Cor. ii. 9.) "For I will" says our Saviour, "that
they also may be with Me, where I am, that they may behold My glory, which
Thou hast given Me." (John xvii. 24.)

   MORAL. 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. For "his glory," it says, "shall not descend after
him." (Ps. xlix. 17.) And with 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 multitude of servant, or of chariot, nor in
costly garments. Independently 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 servants. 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.

   Let us then pursue that glory, than which nothing is more venerable;
and leave the glory of the world, as beyond anything worthless. "Boast not
of thy clothing and raiment." (Ecclus. xi. 4.) 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 of its enjoyment.
Dost thou see what an unstable thing it is, this glory of the present life?
Thou pridest thyself upon 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 anything whatever, 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 dry, 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
offensive, as if one should waste perfumes upon dirt, or distill 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 odor
of which is able to fill the world. It was of this the Apostles savored.
"For we are (he says) a sweet savor, to some of death, to others of life."
(2 Cor. ii. 15, 16.) And what means this? That it is as they say, that the
swine is suffocated by perfumes! But this spiritual fragrance scented not
only the bodies but the garments of the Apostles; and Paul's garments were
so impregnated 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 effect? With this ointment let us
furnish ourselves. And the grace of the Spirit will provide it through
almsgiving. Of these we shall savor, when we go into the other world. And
as here, he(1) that is perfumed with sweet odors draws upon 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 savor, all arise and
make room. And even here devils and all vices are afraid to approach it,
and cannot endure it, for it chokes them. Let us then not bear about us
that perfume which is a mark of effeminacy, but this, which is a mark of
manhood, which is truly admirable, 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 honorable. With this we are anointed at our Baptism,
then we savor sweetly of it; but it must be by our care afterwards that we
retain the savor. 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 savor of sin, which made the
Psalmist say, "My wounds stink and are corrupt." (Ps. xxxviii. 5.) For 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, and the curse,(2) and the abomination of it is perceived.
So it is with all sin. Before it is committed it has something of pleasure,
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
expectation 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, one might well
say there is no pleasure in fornication itself. 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 pleasure.

   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 pleasure of Paul when he said, "In this I
rejoice, yea, and I will rejoice"; and again, "Rejoice in the Lord always."
(Phil. i. 18, and iv. 4.) For sinful pleasure is attended with shame and
condemnation; it is indulged 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 TIMOTHY i. 12--14.

"And I thank Christ Jesus our Lord, who hath enabled me, for that he
counted me faithful, putting me into the ministry [R. V.: to his service,
eis diakoni'an]; 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 acknowledged, 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 nowhere 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 themselves 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 humor. 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 therefore with high thoughts, and having used magnificent
expressions, 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, "I thank Christ Jesus our Lord, who hath
enabled me, for that He counted me faithful, putting me into the ministry."
Thus everywhere, we see, he conceals his own merit, and ascribes everything
to God, yet so far only, as not to take away free will. For the unbeliever
might perhaps say, If everything 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, "I 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 his service, 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
name before the Gentiles and kings." (Acts ix. 15.) For as those who bear
the royal standard in war(1) require both strength and address, 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
presence 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 anything
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.

   "I 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 favor from Him
that he was "a chosen vessel." For this, O blessed Paul, was thy own part.
"For God is no respecter of persons."(1) 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 considers it as a sign that he holds him more faithful than
others: so it is here. Then observe how he magnifies the mercy and loving-
kindness 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
knowledge." (Rom. x. 2.) But of himself he says, "Who was 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, showing that it
did not stop with himself, that it was not enough that he Gas a blasphemer,
but in the madness of his blasphemy he persecuted those who were willing to
be godly.(2)

   "But I obtained mercy because I did it ignorantly in unbelief."

   Why then did other Jews not obtain mercy? Because what they did, they
did not ignorantly, but willfully, well knowing what they did. For this we
have the testimony of the Evangelist. "Many of the Jews believed on Him,
but because of the Pharisees they did not confess Him. For they loved the
praise of men more than the praise of God." (John xii. 42, 43.) And Christ
again said to them, "How can ye believe, who receive honor one of another"
(John v. 44)? and the parents of the blind man "said these things for fear
of the Jews, lest they should be put out of the synagogue." (John ix. 22.)
Nay the Jews themselves said, "Perceive ye how we avail nothing? behold,
the world is gone after Him." (John xii. 19.) Thus their love of power was
everywhere in their way. When they admitted that no one can forgive sins
but God only, and Christ immediately did that very thing,(3) 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 consorted with Him,
and afterwards with their teachers,(4) but when they were completely
separated, Paul did not act as the other Jews did, from the love of power,
but from zeal. For what was the motive of his journey to Damascus? He
thought the doctrine pernicious, and was afraid that the preaching of it
would spread everywhere. But with the Jews it was no concern for the
multitude, but the love of power, that influenced their actions. Hence they
say, "The Romans will come and take away both our place and nation." (John
xi. 48.) What fear was this that agitated them, but that of man? But it is
worthy of enquiry, how one so skillful in the law as Paul could be
ignorant? For it is he who says, "which He had promised before by His holy
prophets." (Rom. iv. 2.) How is it then that thou knowest not, thou who art
zealous of the law of their fathers, who wert brought up at the feet of
Gamaliel? Yet they who spent 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, "I am not meet
to be called an Apostle." (1 Cor. ix. 9.) 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
faithful"? 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 another place we find him
exclaiming, "Sirs, why do ye these things to us? we also are men of like
passions with you." (Acts xiv. 15.) So again, "He counted me faithful." And
again, "I labored more abundantly than they all, yet not I, but the grace
of God which was with me." (1 Cor. xv. 10.) And again, "It is He that
worketh in us both to will and to do." (Phil. ii. 13.) Thus in
acknowledging that he "obtained mercy," he owns that he deserved
punishment, since mercy is for such. And again in another place he says of
the Jews, "Blindness in part is happened to Israel." (Rom. xi. 25.)

   Ver. 14. "And the grace of 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 punishment, 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
favors 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 showing mercy to a blasphemer and persecutor, 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.

   MORAL. Let us then love God through Christ. What means "through
Christ"? That it is He, and not the Law, who has enabled us to do this.
Observe what blessings we 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 "in"(1) is used for "through."(1) 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 everything to Him, money, nativity, fate,
augury, divinations, omens? When we live in defiance of Him, pray, where is
our love? Has any one a warm and affectionate 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 committed
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!(2) 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
endeavor to show 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."

   None of us would fail to relieve a friend who was hungering, 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, idiots, 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 toward (the minister of)(3) Christ, and our friendship for men is seen
to be more powerful than the fear of God, for the envious and the insincere
plainly respect men more than God. And how is this? God sees the heart, yet
man does not forbear to practice 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 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 Resurrection. 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 show that we even treat Him as an 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 toward us, and comes to our very doors.(1) For wicked actions in
effect do this, and every day we subject him to insults by our covetousness
and our rapacity. And does any 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: otherwise, it would be a matter of indifference, whether the good
were done by others or ourselves. If a physician found himself unable to
cure his son, who was threatened with blindness, 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 ourselves or by any other." As Paul
said, "Whether in pretense or in truth Christ is preached." (Phil. i. 18).
In the same spirit Moses answered, when some would have excited his
displeasure against Eldad and Modad, because they prophesied, "Enviest thou
for my sake? Would God that all the Lord's people were prophets!" (Num. xi.
29.) These jealous feelings proceed from vainglory; 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 commands us "to love our enemies"
(Matt. v. 44): but we persecute Him while He loves us. God forbid! we all
say in words, but not so 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 friends we may obtain. For
Christ says, "I will that where I am, there My disciples may be also, that
they may behold My glory" (John xvii. 24), which may we all attain, through
the grace and love of Jesus Christ.

HOMILY IV: 1 TIMOTHY 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. Howbeit for
this cause I obtained mercy, that in me first Jesus Christ might show forth
all longsuffering, for a pattern to them which should hereafter believe on
Him to life everlasting."

   THE favors 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 believing 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 advanced to the highest
favor. 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 not(2) to
give heed to the law, since they could not attain salvation by it without
faith. Against this he contends; for it seemed to them incredible, that a
man who had mis-spent all his former life in vain and wicked actions,
should afterwards 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 drew in derision of our faith, from his
words, "Where sin abounded grace did much more abound." (Rom. iii. 8, and
v. 20.) So when we discourse to them of Hell they say, How can this be
worthy of God? When man has found his servant offending, he forgives it,
and thinks him worthy of pardon and does God punish eternally? And when we
speak of the Layer, and of the remission of sins through it, this too they
say is unworthy of God, that he who has committed offenses 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 punishment 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 show 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 a faithful saying," he says. But why is
it to be believed?

   This appears both from what precedes and from what follows. Observe how
he prepares us(1) for this assertion, and how he then dwells upon it. For
he hath previously declared that He showed mercy to me "a blasphemer and a
persecutor"; this was in the way of preparation. And not only did He show
mercy, but "He accounted me faithful." So far should we be he means, from
disbelieving that He showed 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.

   But how is it, that he here calls himself a sinner, nay, the chief of
sinners, whereas he elsewhere asserts that he was "touching the
righteousness which is in the law blameless"? (Phil. iii. 6.) Because with
respect to the righteousness which God has wrought, the justification which
is really sought, even those who are righteous(2) in the law are sinners,
"for all have sinned, and come short of the glory of God." (Rom. iii. 23.)
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 righteousness of God, he shows it to be nothing worth, and not
only so, but he proves those who possess it to be sinners.

   Ver. 16. "Howbeit for this cause I obtained mercy, that in me first
Jesus Christ might show forth all longsuffering, for a pattern to them
which should hereafter believe on Him to life everlasting:"

   See how he further humbles and depreciates himself, by naming a fresh
and less creditable reason. For that he obtained 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 favor, 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
punishment than all the rest, and guilty of every kind of wickedness. If it
were declared that the king was willing to pardon all, it 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 anybody"; and thus he shows 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 show forth" His "longsuffering," but "all
longsuffering"; as if he had said, greater longsuffering He could not show
in any case than in mine, nor find a sinner that so required all His
pardon, all His long-suffering; not a part only, like those who are only
partially sinners, but "all" His longsuffering.

   "For a pattern to those who should hereafter believe." This is said for
comfort, for encouragement.(1) 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 honor 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 God? "The only immortal."(2) Is the Son
then not immortal? 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. For a thing must
either be destructible, or altogether indestructible. 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 difference? 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 incorruptibly.(3) 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(4) more the glory of the Son than of
the Father, that He is self-sufficient, and self-maintained, and free from
infirmity. It has been said of the Son, "By whom He made the worlds." (Heb.
i. 2.) Now there is a distinction observed among us between creation and
workmanship.(5) 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 workmanship with the Other. For when we
hear, "By whom He made the worlds,"(6) we do not exclude the Father from
creation. Nor when we say, "To the King immortal,"(7) do we deny dominion
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(8) ever been seen? No one
can affirm this. What means then, "To the King immortal, invisible, the
only wise(9) God? Or when it is said, "There is no other name whereby we
must be saved": and again, "There is salvation in no other? (Acts iv. 12.)

   "To Him be honor and glory forever. Amen."

   Now honor and glory are not mere words; and since He has honored us not
by words only, but by what He has done for us, so let us honor Him by works
and deeds. Yet this honor touches us, while that reaches not Him, for He
needs not the honor that comes from us, we do need that which is from Him.

   In honoring Him, therefore, we do honor 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 favor to that luminary, nor
increases its splendor, for it continues what it was; much more is this
true with respect to God. He who admires and honors God does so to his own
salvation, and highest benefit; and how? Because he follows after virtue,
and is honored by Him. For "them that honor Me," He says, "I will honor."
(1 Sam. iv. 30.) How then is He honored, if He enjoys no advantage from our
honor? Just as He is said to hunger and thirst. For He assumes everything
that is ours, that He may in anywise attract us to Him. He is said to
receive honors, 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 God(10) both "in our body
and in our spirit." (1 Cor. vi. 20.) 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
showy 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 endeavor to add grace
to it, as if forsooth thou wert the better artist?(1) It is not for
thyself, but to attract crowds 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 was a goodly person, and wall favored"
(Gen. xxxix. 6), 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
it is 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 appearance improved upon by that which is studied and artificial?
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 abhor a man for his outward appearance." (Ecclus. xi. 2.)
Let God be 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 practice 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 wantonness,
and her very soul(2) becomes degraded and full of haughtiness. To these
evils personal beauty is exposed. 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(3) 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 quicksightedness. 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. Accordingly 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 odors, 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 color, but because it answers its purpose. And he is thought a good(4)
servant, who is useful and ready for our service, not one who is comely but
dissolute. I trust ye 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 universe, 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 labor, 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 body." (1 Cor.
vi. 20.) Let us not affect a beautiful appearance; that care 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, test 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 address(1) him in
a serious strain? and who will not hold thee in contempt and derision?

   But how is it possible to glorify God in our spirit?(2) By practicing
virtue, by adorning the soul. For such embellishment 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 "I reckon
that the sufferings of this present time are not worthy to be compared with
the glory that shall be revealed in us." (Rom. viii. 18.) Of which that we
may all be partakers, God grant, by the grace and lovingkindness of our
Lord Jesus Christ.

HOMILY V: 1 TIMOTHY i. 18, 19.

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

   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 measure 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 Spirit, 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 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?" (Luke xvi. 11.) 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 by prophecy that
Saul was discovered "hidden among the stuff." (1 Sam. x. 22.) For God
reveals things to the righteous. So it was said by prophecy, "Separate me
Barnabas and Saul." (Acts xiii. 2.) In this way Timothy also was chosen,
concerning whom he speaks of prophecies in the plural; that, perhaps, upon
which(3) he "took and circumcised him," and when he ordained him, as he
himself says in his Epistle to him, "Neglect not the gift that is in thee."
(1 Tim. iv: 14.) 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,(4) 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 shouldest 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(1)
to uncleanness and to iniquity." (Rom. vi. 19.) Those men serve under a
tyrant, but thou servest under a King. And why calls he it a warfare? To
show 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
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 elsewhere, "Lest when I have preached to
others, I myself should be a cast-away." (1 Cor. ix. 27.) "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, have made shipwreck concerning the faith."(2) And this follows
naturally. For when the life is corrupt, it engenders a doctrine congenial
to it, and from this circumstance many are seen to fall into a gulf of
evil, and to turn aside into Heathenism. For that they may not be tormented
with the fear of futurity, they endeavor to persuade their souls, that what
we preach is false. And some turn aside from the faith, who seek out
everything by reasoning; for reasoning produces shipwreck, while faith is
as a safe ship.

   They then who turn aside from the faith must suffer shipwreck; and this
he shows by an example.

   Ver. 20. "Of whom are Hymenaeus and Alexander."

   And from them he would instruct us. You see how even from those times
there have been seducing Teachers, curious enquirers, and men holding off
from the faith, and searching out(3) by their own reasonings. As the
shipwrecked man is naked and destitute of all things, so is he that fails
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
anything from that quarter. For when the head is disordered, what avails
the rest of the body? and if faith without a good life is unavailing, much
more is the converse true. If God despises His own for our sakes, much more
ought we to despise our own for His sake.(4) For so it is, where any one
fails away from the faith, he has no steadiness, he swims this way and
that, till at last he is lost in the deep.

   "Whom I delivered to Satan, that they might be taught not to
blaspheme!" Thus it is blasphemy to search into divine things by our own
reasonings. For what have human reasonings m 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 save the body, but "that the spirit may be saved."
(1 Cor. v. 5.) Therefore 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? Shall I come unto you
with a rod?" (1 Cor. iv. 21.) And again, "Lest I should use sharpness,
according to the power which the Lord hath given me to edification, and not
to destruction." (2 Cor. xiii. 10.) 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; but those who had learnt this, yet afterwards turned
aside, they delivered to Satan; showing 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 deliver their subjects to executioners for
punishment, so it is in this case. And these acts were done to show 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 shows that he served
and obeyed them even against his will, and this was no little proof of the
power of grace. And listen how he delivered them: "When ye are gathered
together, and my spirit, with the power of our Lord Jesus Christ, to
deliver such an one unto Satan." (1 Cor. v. 4.) He was then immediately
expelled 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 consumed,(1) 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 "after the sop Satan entered
into him." (John xiii. 27.) Or this may be said; that 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.

   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,(2) and
sorrows, and calamities, and the like occur, it is on this account that
they are inflicted. This is shown by Paul. "For this cause many are weak
and sickly among you, and many sleep." (1 Cor. xi. 30.) 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 by the purity of your minds,
but by the interval of time. You think it a proper caution not to
communicate often; not considering 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
unworthily, though but once in a whole life. But we are so miserably
foolish, that, though we commit numberless offenses 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 impudently to insult the Body of Christ, not
remembering that those who crucified Christ, crucified Him but once. Is the
offense 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 Passover.(3) You who are initiated know this. On
the Preparation,(4) 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
saith, "as ye eat this bread and drink this cup, ye do show the Lord's
death." (1 Cor. xi. 26.) No time is limited for the performance of this
Sacrifice, why then is it then called the Paschal feast?(5) Because Christ
suffered for us then. Let not the time, therefore, 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 preeminence.

   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. But you say, Are not the forty
days' fastings sufficient to cleanse 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 odor 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 labor
may not be in vain. For he who turns from his sins, and goes and commits
the same again, is "like a dog that returneth to his vomit." (Prov. xxvi.
11.) 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 TIMOTHY ii. 1--4.

"I 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 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." [R. V.: who willeth that all men should be saved,
&c.]

   THE Priest is the common father, as it were, of all the world; it is
proper therefore that he should care for all, even as God, Whom he
serves.(1) For this reason he says, "I 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.(2) 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 lose anything of his
affection for it; so we ought not to 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 worshipers 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
some Christians might be slow(3) 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 shows 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
us;(4) as also in his Epistle to the Romans, he exhorts them to obey their
rulers, "not for wrath but for conscience' sake." (Rom. xiii. 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 rules of justice. For if
they were not preserved, and prospered in their wars, our affairs must
necessarily be involved in confusion and trouble; and if they were cut off,
we must either serve ourselves, or be scattered up and down as fugitives.
For they are 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 neighbor's good, is also bound to love him, and be kindly
disposed towards him. And if we must give thanks for our neighbor'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 grievous to us, since God
dispenses all things for our good.

   MORAL. Let every prayer of ours, then, be accompanied with
thanksgiving. And if we are commanded to pray for our neighbors, 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, "Show 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.(1) Let not the tongue that has
touched the Lord's Body utter anything offensive, let it be kept pure, let
not curses be borne upon it. For if "revilers shall not inherit the kingdom
of God" (1 Cor. vi. 10), much less those who curse. For he that curses must
be injurious; and 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 forgiven. (Matt. vi. 15.) But instead of
forgiving, you beseech God not to forgive; what excessive wickedness in
this! If the unforgiving 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 examined and chastised with blows, they
are frightened to 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 play-fellows never enter their minds for the
delight. And you, when you stand anxiously concerned for your own sins, how
can you but shudder at making mention of others' faults?(2) 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 offenses against thee, how canst thou expect Me to pardon thy
offenses 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 supplications of Jews. The Christian's are the reverse, for
the forgiveness and forgetting of offenses against us. "Being reviled," it
is said, "we bless; being persecuted, we suffer it; being defamed, we
entreat." (1 Cor. iv. 12, 13.) Hear Stephen saying, "Lord, lay not this sin
to their charge." (Acts vi. 60.) 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 do we deserve, who suffer justly,
and yet do not pray for 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 offenses, by this way of urging Him to anger against
others. For, "with what measure ye mete," He saith, "it shall be measured
to you again; and with what judgment ye judge, ye shall be judged." (Matt.
vii. 2.) 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 that(1) Prayer. Only unfold it, and you find
this 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 God is daily blasphemed and mocked by believers and
unbelievers, 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 nourishment 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 enemies is shown by His works. Do thou so at least
by words: pray for thine enemies, so wilt thou be like thy Father who is in
heaven. How many times have we discoursed upon this subject! nor shall we
cease to discourse; only let something 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
practices, loves often to hear the same thing, and is not annoyed by it;
for it is his own commendation. But annoyance arises simply from not doing
what is prescribed. Hence the speaker is troublesome. If a man practices
almsgiving, and hears another speak of alms-giving, he is not wearied,(2)
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
practiced 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,
practice 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 must fulfill his part. We do it, not
as wishing to, bring 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 befall 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 practice this excellent virtue,(1) and so to obtain
the promised blessings, through the grace and lovingkindness of our Lord
Jesus Christ.

HOMILY VII: 1 TIMOTHY ii. 2-4.

"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
willeth that all men should be saved, and come unto the knowledge of the
truth."

   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. For so says
the Prophet, "For my love they are my adversaries, but I give myself unto
prayer" (Ps. cix. 4); and again, "I was at peace with them that hate
peace"; and, "I am for peace; but when I speak, they are for war. (Ps. cxx.
6, 7, Sept.) 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 sensual pleasures, or the bad passions of anger, and envy; we
cannot attain the promised blessings, till this war is brought to an end;
whoever does not still this tumult, must fall pierced by 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
miserable creature. Seest thou that He speaks of this peace which I call
the third kind? Therefore when he has said, that we 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
may be 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 exposed 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 doctrine, 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, but in works they deny Him." (Tit. i. 16.) And again,
"He hath denied the faith, and is worse than an infidel." (1 Tim. v. 8.)
And, "If any man that is called a brother be a fornicator, or covetous, or
an idolater" (1 Cor. v. 11), such a man honors not God. And, "He that
hateth his brother, knoweth not God." (1 John ii. 9.) Such are the various
ways of ungodliness. Therefore he says, "All godliness and good order."(2)
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 not chastise, is called dissolute.(1)
For men are called dissolute 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 willeth that all men should be saved, and come to the
knowledge of the truth."

   Imitate God! if He willeth that all men should 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 Heathen, showing 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, and 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.(2) And this is good also for
another reason, as we are partakers of the same nature, and God commands
and accepts benevolence 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 humanity. It has the power of attracting others to
the faith; (for many men have fallen away from God, from contentiousness
towards one another;) and this(3) is what he now calls the salvation of
God, "who will have all men to be saved"; without this all other is nothing
great, a mere nominal salvation,(4) 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 doctrine." But
that no one may consider such as enemies, and on that account raise
troubles(5) against them; he says that" He willeth that all men should be
saved, and 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 proof 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
contradistinction to the idols; not to the Son. For he is discoursing 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 communion 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 other.(6) 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, because He came to men, so is He partaker of the nature of God,
because He came from God. Because He was to mediate 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, because 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, "There is one God the
Father, ... and one Lord Jesus Christ" (1 Cor. viii. 6); 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 suffered."(7) "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(1) in due
time."

   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
witness to the truth" of the Father, and was slain.(2) Thus not only the
Father bore witness to Him, but He to the Father. "For I came," He saith,
"in my Father's name." (John v. 43.) And again, "No man hath seen God at
any time." (John i. 18.) And again, "That they might know Thee, the only
true God." (John xvii. 3.) And, "God is a Spirit," (John iv, 24.) And He
bore witness even to the death. But this, "in due time," means, In the
fittest time.

   Ver. 7. "Whereunto I 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."

   Since therefore Christ suffered for the Gentiles, and I was separated
to be a "teacher of the Gentiles," why dost thou refuse to pray for them?
He fully shows his own credibility, by saying that he was "ordained" (Acts
xiii. 2), that is, separated, for this purpose, the other Apostles being
backward(3) in teaching the Gentiles; he adds, "in faith and verity," to
show 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 delivered 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
proclaim the Cross. These things are sufficient to attract all, and to
demonstrate the love of Christ. MORAL. So truly, so inexpressibly great are
the benefits which God has bestowed upon us. He sacrificed Himself for His
enemies, who hated and rejected 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 wonderful; but that He died for such ungrateful, such
obstinate creatures, this it is which strikes every mind with amazement.
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,(4) and are not
in earnest in our love of Christ. He has sacrificed Himself for us; for Him
we make no sacrifice. 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 servility:(5) it is we that are mean and groveling, that are
carnal and without understanding. For what power has money? It is mute and
insensible. If the devil, that wicked spirit, that crafty confounder of all
things, has no power,(6) what power has money? When 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 in it are now dust and ashes. That they
are suffering extreme punishment, 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(7) than in its color. It is not therefore its brilliancy(8) 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 make any difference?(1) whether it
be gold or iron, it is still a chain; nay the gold is the heavier. What
then makes it light, but vainglory, 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." (Matt. xxii. 13.) And why, O 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 iniquity" (Acts viii. 23); 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.

HOMILY VIII: 1 TIMOTHY ii. 8-10.

"I will therefore that men pray everywhere, 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."

   "WHEN thou prayest," saith Christ, "thou shalt not be as the hypocrites
are; for they love to pray standing in the synagogues and in the corners of
the streets, that they may be seen of men. Verily I say unto you, they have
their reward. 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, which seeth in secret, shall reward thee openly." (Matt. vi. 5, 6.)
What then says Paul? "I will therefore that men pray everywhere, 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 recommending us to avoid ostentation, when He bids
us offer our prayers not only privately, but secretly. For, when He says,
"Let not thy left hand know what thy right hand doeth" (Matt. vi. 3), it is
not the hands that He. considers, but He is bidding them use the utmost
caution against ostentation: and He is doing the like here; He did not
limit prayer to one place, but required one thing alone, the absence of
vainglory. 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(2) in the temple. In opposition to this he
introduces his precept, and freeing them from this 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 everywhere." Henceforth the consideration
is not of the place but of the manner of the prayer; "pray everywhere," but
"everywhere lift up holy hands." That is the thing required. And what is
"holy"?(1) Pure. And what 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 shall receive." (Matt. xxi. 22.) And again,
"when ye stand praying forgive, if ye have aught against any one." (Mark
xi. 25.) This is to pray without wrath and doubting. But how can I believe
that I shall obtain my 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 request. "For if ye being evil
know how to give good gifts to your children, how much more shall your
Father which is in Heaven give good things to them that ask Him?" (Matt.
vii. 11.) By doubting 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 desires, nor be covetous or
rapacious. For what if a woman 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 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." But what
is this "modest apparel"? Such attire as covers them completely, and
decently, not with superfluous ornaments, for the one is becoming, the
other is not.

   MORAL. 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
procession? 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 offenses, 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
acting to pour forth tears from a soul so overgrown with extravagance 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."

   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
many(2) 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 contrive by this dress to pass for an
adulteress, will lose the advantage of her chastity. For many have suffered
harm by this opinion. "What can I do," thou sayest, "if another suspects
me?" But thou givest the occasion by thy dress, thy looks, thy gestures. It
is for this reason that Paul discourses much of dress and much of modesty.
And if be would remove 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, coloring 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 prohibitions 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 colored 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 set off 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,(1) whiter than the face
itself--and above that put on a hood,(2) of which the blackness may set off
the 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 conceal, sometimes to disclose, the
fastening? For this too they sometimes expose, so as to show the
exquisiteness of the cincture, 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 ornament of gold. Let us fear, beloved,
lest we also hear what the Prophet said to the Hebrew women who were so
studious of outward ornament; "Instead of a girdle, thou shalt be girded
with a halter, instead of well-set hair, baldness." (Isa. iii. 24, Sept.)
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.

   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
labor; 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, suffers not that
within to become beautiful. He that is concerned 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
threadbare garment, mean shoes, a worthless veil; what is there of ornament
in these?" Do not deceive thyself. It is impossible, 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 show, and of shining
neatness.(3) Thou excusest thyself to me, but what canst thou say to God,
who knows the heart and the spirit with which thou doest these things? "It
is not done for fornication!" 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 motive 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 present at thy actions, and will one day require into
them, to whom all things are naked and open. It is on this account 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 come to be seen of me wantoning and
mincing as they go, and making a tinkling with their feet." (Isa. iii. 16.)

   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 garment(4) 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 shown 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 honors a virgin as she
ought to be honored. They have given occasion to their own dishonor. 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 devoted to the world than herself, will she not ridicule and
despise 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 honored than
women of the world. For they do not perform works 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 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 lovingkindness of our
Lord Jesus Christ, with whom, &c.

HOMILY IX: 1 TIMOTHY 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 [through the] child-bearing, 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,"
It is a shame for women to speak in the church" (1 Cor. xiv. 35); and the
reason is, that the law has made them subject to men. And again elsewhere,
"And if they will learn anything, let them ask their husbands at home."
(Ibid.) Then indeed the women, from such teaching, kept silence; but now
there is apt to be great noise among them, much clamor and talking, and
nowhere 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 conversing upon unprofitable subjects.
Thus all is confusion, and they seem not to understand, that unless they
are quiet, they cannot learn anything 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 becoming.

   "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 show
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
shows that the male sex enjoyed the higher honor. Man was first formed; and
elsewhere he shows their superiority. "Neither was the man created for the
woman, but the woman for the man." (1 Cor. xi. 9.) 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 him, God
made her subject to her husband. "Thy desire shall be to thy husband?"
(Gen. iii. 16.) 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-creature, one of the same kind, as by an inferior and subordinate
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 therefore he saith, let her not teach. But what
is it to other women, that she suffered this? It certainly concerns them;
for the sex is weak and fickle, and he is speaking of the sex collectively.
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 transgression, who is the figure of Him that was to come" (Rom. v.
14); so 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 salvation, by the bringing up of
children, so that you are saved, not only by yourselves, but by others."
See how many questions 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 involved in transgression? Yes, it was,
still Eve transgressed, but the whole sex shall be saved, notwithstanding,
"by childbearing." 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 the first woman
occasioned the subjection of the whole sex, (for since Eve was formed
second and made subject, he 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(1) 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 them(2) 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 benefited 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 proceeds,
"Well reported of for good works; if she have brought up children." (1 Tim.
v. 10.) 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 their
reward; as great, if they  neglect it, will be their 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 himself and them. Hear
this, ye fathers, bring your children up with great care "in the nurture
and admonition of the Lord." (Eph. vi. 4.) 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 anything 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 practiced fornication before, will practice
it after marriage. "All bread," it is said, "is sweet to the fornicator."
(Ecclus. xxiii. 17.) Garlands are wont to be 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 threatening. In children we have a great
charge committed to us. Let us bestow great care upon them, and do
everything 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
commit our son as the guardian of his morals, though this 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,
indifferent 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 therefore, as benefiting
not only one soul, but many through that one. For they ought to go from
their father's 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 avoid extravagance, to be good economists,
affectionate, and submissive to rule. For so they will be able to secure a
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 X: 1 TIMOTHY iii. 1-4

"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
behavior, given to hospitality, 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 his children in
subjection with all gravity."

   As now proceeding to discourse of the Episcopal office, he sets out
with showing 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 he desireth a good work." Even Moses desired the office, though not
the power, and his desire exposed him to that taunt, "Who made thee a ruler
and a judge over us?" (Acts vii. 27 Ex. ii. 14.) If any one, then, desire
it in this way, let him 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 be without one, but
as prohibiting his having more than one.(1) For even the Jews were allowed
to contract second marriages, and even to have two wives at one time. For
"marriage is honorable," (Heb. xiii. 4.) Some however say, that this is
said that he should be the husband of one wife.(2) "Blameless." 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 too(3) was about to appoint Bishops, (which
also he exhorts Titus to do in his Epistle to him,) and as it was probable
that many would desire that office, therefore he urges these admonitions.
"Vigilant," he says, that is, circumspect, 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 labor 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 behavior, 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 show  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 him.[4]

   "Not given to wine": here he does not so much mean intemperate, 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 the consciences of their brethren, it seems to be said
with 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." If then "he who is married cares
for the things of the world" (1 Cor. vii. 33), 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
free(5) from a wife. But if otherwise, he that hath a wife may be as though
he had none. (1 Cor. vii. 29.) For that liberty was then properly 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 crucified
to the world, to be always ready to lay down their lives, as Christ said.
"The good Shepherd giveth his life for the sheep" (John x. 11); and again,
"He that taketh not his cross and followeth after me, is not worthy of me."
(Matt. x. 38.) 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 world? For to these he
saith, "Mortify your members which are upon the earth" (Col. iii. 5), and
"He that is dead, is freed from sin." (Rom. vi. 7.) "They that are Christ's
have crucified the flesh"; and Christ again says, "Whosoever forsaketh not
all that he hath, he is not worthy of Me." (Luke xv. 33.) 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.

   But because the Churches were to be exposed to attacks,(6) he requires
not that superior and highly exalted virtue, but a moderate degree of it;
for to be sober, of good behavior, and temperate, were qualities common to
many. "Having his 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 subjection, 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 small household, and as
in a house there are children and wife and 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."(2) He does not say, not a young man, but not a
new convert. For he had said, "I have planted, Apollos watered, but God
gave the increase." (1 Cor. iii. 6.) Wishing them to point out such an one,
he used this 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 youth.") (1 Tim. iv. 12.) Because(3) he was aware of his great
virtue, and his great strictness of life. Knowing which he writes, "From a
child thou hast learned the holy Scriptures." (2 Tim. iii. 15.) And that he
practiced 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 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;
test 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 of one wife," though
elsewhere he says, "I would that all men were even as I myself!" (1 Cor.
vii. 7), that is, practicing 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 one to preside in every city, as he writes to Titus, "That thou
shouldest ordain elders in every city, as I had appointed thee." (Tit. i.
5.) But what if he should have a good report, and fair reputation, 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 say, speaking of himself, "Through evil:
report and good report"? (2 Cor. vi. 6.) Because it was not his life that
they assailed, but his preaching. 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, is revered even by
them. For truth stops the months even of 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
blameless, should be ill-reported of, we may infer from the words of
Christ; "Let your light so shine before men, that they may see your good
works, and glorify your Father which is in Heaven." (Matt. v. 16. ) But
what if one be falsely accused, and from peculiar 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 therefore
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.

   MORAL. Let us then so live, that the name of God be not blasphemed. Let
us not, on the one hand, look to human reputation; 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."
(Phil. ii. 15.) For on this 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 (1 Cor. iv. 12); if this were the general
practice among us, no one would be so brutal as not to become a convert to
godliness. And to show 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 honor, how can they admire Christianity? They see
our lives open to reproach, our souls worldly. We admire wealth equally
with them, and even more. We 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 serve
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 anywhere 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 show forth a
heavenly conversation upon earth. Let us say, "Our conversation is in
heaven" (Phil. iii. 20), and let us upon earth maintain 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 anything like it in your conduct. If
this is to be said, we too have had our philosophers, men admirable for
their lives." "But show 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 observances, your
casting of nativities, your signs, your amulets, your divinations, your
incantations, your magic arts. These are crying sins, enough to provoke the
anger of God; that after He has sent His own Son, you should venture on
such 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
punishment. 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 weak as we? art thou become like
unto us?" (Isa. xiv. 10.) For human nature is disposed to sympathy, and 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 inconsolable, all witnessing each
other's torments. Do they who are furnishing derive comfort in their
distress from the participation of others? It is no consolation surely to
see a son, a father, a wife, or grandchildren, suffering the same
punishment. If one sees friends in such a 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 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 TIMOTHY iii. 8--10.

"Likewise must the Deacons be grave, not doubletongued, not given much to
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 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 difference.
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 blameless, 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." 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 be proved," where the conjunction
"also" is added, as connecting this with what had been said before of
Bishops, for nothing intervenes between. And there is the same reason(1)
for the "not a novice" in that case. For would it not be absurd, that when
a newly purchased slave is not entrusted with anything 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(2) be grave, not slanderers, 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 anything about women to interfere with his
subject? He is speaking of those who hold the rank of Deaconesses.

   Ver. 12. "Let the Deacons be husbands of one wife."

   This[3] must be understood therefore to relate to Deaconesses. For that
order is necessary and useful and honorable 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 boldness in the faith which is in
Christ Jesus."

   Everywhere 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(1) will soon ascend to the higher.

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

   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 everything through the Spirit, he was yet
ignorant of this, and only says, I hope to come, but if I tarry, which
implies uncertainty. 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.(2)

   Ver. 16. "And without controversy great is the mystery of godliness;
God [He who](3) was manifest in the flesh, justified in the Spirit."

   Here he speaks of the Dispensation 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 what is found
in Leviticus he refers the whole matter to Another, saying, "God was
manifest in the 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 practiced no guile, as the Prophet says, "Because he had done no
violence, neither was guile found in his mouth." (Isa. liii. 9; 1 Pet. ii.
22.) "Seen of 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 m the world." He was heard of and believed
in through all parts of the world, as the Prophet foreshowed, saying,
"Their sound is gone out into all the world." (Ps. xix. 4.) Think not that
these things are mere words, for they are not, but full of hidden
realities. "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." (Acts i. 11.)

   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," 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 was "made known by the Church"? (Eph.
iii. 10.) Therefore he says, "without 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(4) this mystery. Let us not lay it forth everywhere, but let us live
in a manner worthy of the mystery. They to whom a mystery is intrusted are
great persons. We account it a mark of favor, 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
insensibility 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.(5)

   MORAL. In keeping this mystery, then, let us be faithful to our trust.
So great a mystery has He intrusted to us, and we do not trust Him even
with our money, though He 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
pay us a hundred-fold, yet we obey Him not. Yet here if we intrust 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 tools,(1) Peter his
rod and hook, and Matthew his  seat of custom? 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 rulers,(2) and lords? Did not men commit 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 honored 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 every side, and in that thou
shall 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 Paul said, "These hands have ministered to my necessities,
and to them that were with me."(Acts xx. 34.) These are his words who says,
"As having nothing, yet possessing all things." (2 Cor. vi. 20.) This is he
who was thought a God by the inhabitants of Lystra. If thou wouldest obtain
worldly things, seek Heaven; if you wouldest enjoy things here, despise
them. For, "Seek ye first the kingdom of God," He saith, "and all these
things shall be added unto you." (Matt. vi. 33.)

   Why dost thou admire these trifles? Why long for things of no real
worth? How long is one poor?(3) how long a beggar? Raise thine eyes to
heaven, think of the riches there, and smile at gold; think of how little
use it is; that the enjoyment 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 possession, 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 virtues 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 us, when we depart hence, but
we can take our charities. But let us rather send them before us, that they
may prepare for us an abode in the eternal mansions. (Luke xvi. 9.)

   Goods(4) are named from use,(5) not from lordship, and are not our own,
and possessions are not a property but a loan. For how many masters has
every estate had, and how many will it have! There is a sensible proverb,
(and popular proverbs, when they contain any wisdom, are not to be
despised,) "O field, how many men's hast thou been, and how 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 accompany us to the world above. Let us
then give up and extinguish that love of wealth, that we may kindle m 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 the other; or
else he will hold to the one, and despise the other." (Matt. vi. 24.) Seest
thou a man with a long train of attendants, clearing a way(6) along the
streets, clothed in silken garments, riding aloft, and stiffening his neck?
Be not overawed, but smile. As we laugh when we see children playing at
kings, so laugh at his state, for it is no better than theirs, nor indeed
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, "cleaveth to my flesh" (Ps. cii. 6), but thou in thy spirit
walkest in heaven. What though he has many attendants clearing his way? is
he more honored by this than his horse? and what an absurdity is it, to
drive men before one to clear the way for a beast to pass! Then what sort
of honor is it to bestride a horse? an honor 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 contemptible than glory which consists in horses, and
servants? Art thou virtuous? use not such distinctions. Have ornaments in
thyself. Be not indebted for thy glory to the presence of others. To such
honor 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 from things
without, 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 TIMOTHY iv. 1--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
demons; 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."

   As those who adhere to the faith are fixed on a safe anchor, so those
who fall from the faith can nowhere rest; but after many wanderings to and
fro, they are borne at last into the very gulf of perdition. And this he
had shown before, saying, that some had "already made shipwreck concerning
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 Manichaeans, the Encratites,(1) and the
Marcionites, and the whole of their tribe,(2) 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!

   But what is "expressly"? Plainly, clearly, and beyond doubt. 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 respect 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 "departure from
the faith," is not applicable to them;) but to the Manichees, 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 ignorance 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 before said,
"Offenses must need come" (Matt. xviii. 7), and he had predicted 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 endeavor to bring in
these pernicious doctrines; since, after it has been established 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
"seducing spirits and doctrines of demons." But he did not wish to instill
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.

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

   If it be the creature of God, it is good. For "all things," it is said,
"were very good." (Gen. i. 31.) 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 it,(1) 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 thanksgiving, and with the seal; nor is
anything else. It is your unthankful disposition to God that is unclean.

   Ver. 6. "If thou put the brethren in remembrance of these things, thou
shall be a good minister of Jesus Christ, nourished up in the words 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 exercise thyself
rather unto godliness."

   "Putting them in remembrance," he says; here you observe no authority;
but all is condescension: he does not say "commanding" 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.

   For as we set before us day by day this bodily nourishment, 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 practicing ever the same,
for it is no common nourishment that they supply.

   "But refuse profane and old wives' fables." By these are meant Jewish
traditions, and he calls them "fables," either because 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 wives' 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 commandment. "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 exercise(2) profiteth little." This has by
some been referred to fasting; but away with such a notion! for that is not
a bodily but a spiritual exercise. 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 discipline(3) of the body. What we need,
therefore, is the exercise(4) of the soul. For the exercise of the body
hath no profit, but may benefit the body a little, but the exercise(5) 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 everywhere 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 confidence,
he is pale, trembling, and full of anxiety. Is it not so with the
fraudulent, and with thieves, who have no satisfaction even in what they
possess? Is not the life of murderers 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 labor and suffer reproach, because we
trust in the living God, who is the Saviour of all men, 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(1) of
the unbelieving, much more is He of the faithful hereafter. What salvation
does he speak of? That to come?(2) "Who is the Saviour," he says, "of all
men, specially of them that believe." At present 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, cheerfully 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 marry, 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 from meats,
which God hath created to be received with 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
becomes 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 manifestly more unclean than the swine.
But they might have learned how pernicious luxury was from that saying of
Moses, "Jeshurun waxed fat, and kicked." (Deut. xxxii. 15.) Another cause
of 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.(3)

   "Put them in remembrance of these things, meditate upon(4) 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 practice 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 himself, even when it is
not the season of contest, acts always as if he were contending, practices
abstinence, endures all toils, is always anxious, endures much labor.
"Exercise thyself," he saith, "unto godliness; for bodily exercise
profiteth little, but godliness is profitable for all things, having the
promise of the life that now is, and of that which is to come." And why,
says one, does he mention this bodily exercise? To show 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 which becometh women possessing
godliness; with good works." (1 Tim. ii. 9, 10.)

   MORAL. "This is a faithful saying, and worthy of all acceptation. For
therefore we both labor and suffer reproach." Did Paul then suffer
reproach, and art thou impatient? Did Paul labor, and wouldest thou live
luxuriously? But had he lived luxuriously, he would never have attained
such great blessings. For if worldly goods, which are uncertain and
perishable, are never gained by men without labor and pains, much less are
spiritual. Well, saith one, but some inherit them. Yet even when inherited
they are not guarded and preserved without labor, 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 harbor, and an adverse wind has caused the wreck of their
hopes, when they were upon the point of possession. But with us there is
nothing like this. For it is God who  promised, and that "hope maketh not
ashamed." (Rom. v. 5.) Ye who are conversant with worldly affairs, know ye
not how many men, after infinite toils, have not enjoyed the fruit of their
labors, either being previously cut off by death, or overtaken by
misfortune, or assailed by disease, or ruined by false accusers, or some
other cause, which amidst the variety of human casualties, has forced them
to go with empty hands?

   But do you not see the lucky men, says one, who with little labor
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
pursuit of heavenly wisdom, and gaping after worldly things, 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 destructive a
passion is avarice, that to grow rich without injustice is impossible. This
Christ declared, saying, "Make to yourselves friends of the Mammon of
unrighteousness." (Luke xvi. 19.) 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 this, he was enriched by God.(1) And
the author of that book, relating 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 them? No, for to this very
point the Scripture says, that the three hundred and eighteen were born in
his house. (Gen. xix. 14.) He had also sheep and oxen. Whence then did he
send gold to Rebekah? (Gen. xxiv. 22; xii. 16.) From the gifts which he
received from Egypt without violence or wrong.

   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, show the
acquisition just? It cannot be. The root and origin of it must have been
injustice. Why? Because God in the beginning made not one man rich, and
another poor. Nor did He afterwards take and show to one treasures of gold,
and deny to the other 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, while your neighbor 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 labors.

   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
fullness 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,(1) all things from the
earth, all men from one man, and all in the same habitation. But these are
not enough to shame us. 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 himself of anything, to make it
his own, then contention is introduced, 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." Then there is contention and uneasiness. But
where this is not, no strife or contention 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 common 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 charitable thou art, the more good thou wilt be considered. 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 TIMOTHY 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."

   IN some cases it is necessary to command, in others to teach; if
therefore you command in those cases where teaching 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 authority. 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 anything 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 a common
prejudice, youth is apt to be despised, therefore he 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 fails into personally he ought to
bear; for teaching is commended by longsuffering. 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 authority. 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 conversation, in
charity, in faith, in purity." In all things showing thyself an example of
good works: that is, be thyself 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 separated 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 was given thee by
prophecy."

  Here he calls teaching prophecy.(1)

   "With the laying on of the hands of the presbytery." He speaks not here
of Presbyters, but of Bishops. For Presbyters 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
showing 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 shalt both save thyself and them that hear thee."

   It is well said, "Thou shalt 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 shows the duty of teachers, when He says, "The kingdom of
heaven is like unto an householder, who bringeth forth out of his treasure
things new and old."  (Matt. xiii. 52.) And the blessed. Paul gives the
same advice, that we through patience and comfort of the Scriptures might
have hope." (Rom. xv. 4.) This he practiced 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!

   "That thy profiting may appear," he says, "to all."

   Thus he would have him appear great and admirable in this respect also,
showing 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 elderly man.
What then if he should need correction? Do 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 show of forwardness. By the manner and the mildness of it,
therefore, he would soften it. For it is possible to reprove without
offense, 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 purity." 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 shows 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. "Honor widows, that are widows indeed."

   Why does he say nothing of virginity, nor command us to honor virgins?
Perhaps there were not yet any professing that state, or they might have
fallen from it. "For some," he says, "are already turned aside after
Satan." (1 Tim. v. 15.) For a woman 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 blamelessness
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 honor, or rather support. For they need support, being left
desolate, 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 honor 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 show 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 educating them. As if he should say, Thou has received
from them great care. They are departed. Thou canst not requite them. For
thou didst not bring them forth, nor nourish them. Requite them(1) in their
descendants, repay the debt through the children. "Let them learn first to
show 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 husband, 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 without children. What
he says amounts to this. Grieve not, when it is said that a widow ought to
bring up children, as if, because thou hast no children thy worth were on
that account inferior. Thou art a widow indeed, whereas she who liveth in
pleasure is dead while she liveth.

   But since many who have children choose(1) the state 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 pleasure? 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. "Come, inherit the kingdom prepared for you from the foundation
of the world. For I was an hungered, and ye gave me meat. I was thirsty,
and ye gave me drink." (Matt. xxv. 34, 35.) 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 learn this, hear how it is possible that
even the dead should live. For it is said, "God is not the God of the dead,
but of the living." (Matt. xxii. 32.) 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 good and evil, but the latter is sensible to things evil only, 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
uncleanness, causes him to dwell altogether in darkness, like the dead. For
when all his 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 repetition, 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 enveloping 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 violent the tumult. As
when a flood of water has risen, and has surmounted the entrances of the
workshops,(1) 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 reasonings 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 dejection. 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 leanness; for the more the
body grows sleek and gross, the more lean and weakly is the soul; and the
more one is pampered,(8) the more is the other hampered.(4) As, when the
pupil of the eye has the external coats over it too thick, it cannot put
forth the power of vision,(5) and look out, because the light is excluded
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 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,(1) is it not dead? For let
us consider what is man? The Heathens say that he is a rational animal,
mortal, capable of intelligence and knowledge. But let us not take our
definition from them, but whence? From the sacred writings. Where then has
the Scripture given a definition of man? Hear its words. "There was a man
perfect and upright, one that feared God, and eschewed evil." (Job i. 2.)
This was indeed a man! Again, another says, "Man is great, and the merciful
man is precious." (Prov. xx. 6, Sept.) Those who answer not to this
description, though they partake of mind, and are never so capable of
knowledge, 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 anything that he
ought? Luxury and sobriety cannot exist together: they are destructive of
one another. Even the Heathens say,

   "A heavy paunch bears not a subtle mind."(2)

Such as these the Scripture calls men without souls. "My Spirit (it is
said) shall not always abide in these men, because they are flesh." (Gen.
vi. 3, Sept.) Yet they had a soul, but because it 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 fulfill
the works of the flesh, "Ye are not in the flesh." (Rom. viii. 9.) Thus
those who live in luxury are not in the soul or in the spirit.

   MORAL. "She that liveth in pleasure is dead while 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 yourself 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 fullness 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
accumulations? 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 show 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 received as much as it pleased,
digested it, and conveyed it to the body, we should see 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 nevertheless 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 odors with which we are filled. The body
is like a swollen bottle, running out every way. The eructations are such
as to pain the head of a bystander. From the heat of fermentation within,
vapors are sent forth, as from a furnace, if bystanders are pained, what,
think you, is the brain 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 offense 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 ourselves to worldly things. But thou art not
thus to be persuaded  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 indulgence. 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
anything. It becomes weak, ignoble, unmanly, illiberal, cowardly, full of
impudence, servility, ignorance, 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 evil, as not holding it lawful
or admissible for the luxurious 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 obedience to Paul, let us
command the luxurious widow not to have place in the list of widows.(1) For
if a soldier, who frequents the bath, the theater, 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 pleasure, 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.

HOMILY XIV: 1 TIMOTHY 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 salvation,
and if they duly regulate their own life, that nothing further is wanting
to save them. But in this they greatly err, which is proved by the example
of him who buried his one talent, for he brought it back not diminished but
entire, and just as it had been delivered to him. It is shown also by the
blessed Paul, who says here, "If any one provide not for his own." The
provision of which he speaks is universal, and relates to the soul as well
as the body, since both are to be provided for.

   "If any provide not for his own, and especially for those of his own
house," that is, those who are nearly related to him, "he is worse than an
infidel." And so says Isaiah, the chief of the Prophets, "Thou shalt not
overlook thy kinsmen of thy own seed." (Isa. lviii. 7, Sept.) For if a man
deserts. those who are united by ties of kindred and affinity, how shall he
be affectionate towards others? Will it not have the appearance of
vainglory, when benefiting others he slights his own relations, and does
not provide for them? And what will be said, if instructing others, he
neglects his own, though he has greater facilities; and a higher obligation
to benefit them? Will it not be said, These Christians are affectionate
indeed, who neglect their own relatives?(2) "He is worse than an infidel."
Wherefore? Because the latter, if he benefits not aliens, does not neglect
his near kindred. What is meant is this: The law of God and of nature is
violated by him who provides not for his own family. But if he who provides
not for them has denied the faith, and is worse than an infidel, where
shall he be ranked who has injured his relatives? With whom shall he be
placed? But how has he denied the faith? Even as it is said, "They profess
that they know God, but in works they deny Him." (Tit. i. 16.) What has
God, in whom they believe, commanded? "Hide not thyself from thine own
flesh." (Isa. lviii. 7.) How does he then believe who thus denies God? Let
those consider this, who to spare their wealth neglect their kindred. It
was the design of God, in uniting us by the ties of kindred, to afford us
many opportunities of doing good to one another. When therefore 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.(3) 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 show 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 she(1) provides not for her own
she is worse than an infidel." Having mentioned the qualities which not to
have would render a woman unworthy to be reckoned among the widows, he now
mentions what she ought to have besides. What then? are we to receive her
for her years? What merit is there in that? It is not her own doing that
she is threescore years old. Therefore he does not speak of her age merely,
as, if she has even reached those years, she may not yet, he says, without
good works, be reckoned among the number. But why then is he particular
about the age? He afterwards assigns a cause not originating with himself,
but with the widows themselves. Meanwhile let us hear what follows. "Well
reported of for good works, if she have brought up children." Truly, it is
no unimportant work to bring up children; but bringing them up is not
merely taking care of them; they must be brought up well; as he said
before, "If they continue in faith, and charity, and holiness." (1 Tim. ii.
15.) Observe how constantly he sets kindnesses to our own relatives before
those to strangers. First he says, "If she have brought up children," then,
"If she have lodged strangers, if she have washed the Saints' feet, if she
have relieved the afflicted, if she have diligently followed every good
work." But what if she be poor? Not even in that case is she debarred from
bringing up children, lodging strangers, relieving the afflicted. She is
not more destitute than the widow who gave the two mites. Poor though she
be, she has an house, she does not lodge in the open air. "If," he says,
"she have washed the Saints' feet." This is not a costly work. "If she have
diligently followed every good work." What precept does he give here? He
exhorts them to contribute bodily service, for women are peculiarly fitted
for such attendance, for making the bed of the sick, and composing them to
rest.

   Strange! what strictness does he require of widows; almost as much as
of the Bishop himself. For he says, "If she have diligently followed every
good work." This is as though he meant that, if she could not of herself
perform it, she shared and cooperated in it. When he cuts off luxury, he
would have her provident, a good economist, and at the same time
continually persevering in prayer. Such was Anna. Such strictness does he
require of widows. Greater even than of virgins, from whom he yet requires
much strictness, and eminent virtue. For when he speaks of "that which is
comely," and "that she may attend upon the Lord without distraction" (1
Cor. vii. 35), he gives, in a manner, a summary of all virtue. You see that
it is not merely the not contracting a second marriage that is enough to
make a widow, many other things are necessary. But why does he discourage
second marriages? Is the thing condemned? By no means. That is heretical.
Only he would have her henceforth occupied in spiritual things,
transferring all her care to virtue. For marriage is not an impure state,
but one of much occupation. He speaks of their having leisure, not of their
being more pure by remaining unmarried. For marriage certainly implies much
secular engagement. If you abstain from marriage that you may have leisure
for the service of God, and yet do not so employ that leisure, it is of no
advantage to you, (if you do not use your leisure,) to perform all services
to strangers, and to the Saints.(2) If you do not thus, you abstain from
marriage not for any good end, but as though you condemned the state. So
the virgin, who is not truly crucified to the world, by declining marriage,
appears to condemn it as accursed and impure.

   Observe, the hospitality here spoken of is not merely a friendly
reception, but one given with zeal and alacrity, with readiness, and going
about it as if one were receiving Christ Himself. The widows should perform
these services themselves, not commit them to their handmaids. For Christ
said, "If I your Master and Lord have washed your feet, ye ought also to
wash one another's feet." (John xiii. 14.) And though a woman may be very
rich, and of the highest rank, vain of her birth and noble family, there is
not the same distance between her and others, as between God and the
disciples. If 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." (Matt. x. 40.) If you do
not so receive him, you have no reward. Abraham was receiving men that
passed as travelers, as he thought, and he did not leave to his servants to
make the preparations for their entertainment, but took the greater part of
the service upon himself, and commanded his wife to mix the flour, though
he had three hundred and eighteen servants born in his house, of whom there
must have been many(1) 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 thyself to give it, for it is not to the poor that it is
given, but to Christ; and who is so wretched, as to disdain to stretch out
his own hand to Christ?

   This is hospitality, this is truly to do it for God's sake. But if you
give orders with pride, though you bid him take the first place, it is not
hospitality, it is not done for God's sake. The stranger requires much
attendance, much encouragement, and with all this it is difficult for him
not to feel abashed; for so delicate is his position, that whilst he
receives the favor, he is ashamed. That shame we ought to remove by the
most attentive service, and to show by words and actions, that we do not
think we are conferring a favor, but receiving one, that we are obliging
less than we are obliged. So much does good will multiply the kindness. For
as he who considers himself a loser, and thinks that he is doing a favor,
destroys all the merit of it; so he who looks upon himself as receiving a
kindness, increases the reward. "For God loveth a cheerful giver." (2 Cor.
ix. 7.) So that you are rather indebted to the poor man for receiving your
kindness. For if there were no poor, the greater part of your sins would
not be removed. They are the healers of your wounds, their hands are
medicinal to you. The physician, extending his hand to apply a remedy, does
not exercise the healing art more than the poor man, who stretches out his
hand to receive your alms, and thus becomes a cure(2) for your ills. You
give your money, and with it your sins pass away. Such were the Priests of
old, of whom it was said, "They eat up the sin of My people." (Hosea iv.
8.) Thus thou receivest more than thou givest, thou art benefited more than
thou benefitest. Thou lendest to God, not to men. Thou increasest thy
wealth, rather than diminishest 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' feet."
But who are these? The distressed saints, not any saints whatever. For
there may be saints, who are much waited on by every one. Do not visit
these, who are in the enjoyment of plenty, but those who are in
tribulation, who are unknown, or known to few. He who hath "done it unto
the least of these," He saith, "hath done it unto Me." (Matt. XXV. 40.)

   MORAL. Give not thy alms to those who preside in the Church to
distribute. Bestow it thyself, that thou mayest have the reward 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 plow, to yoke the
ox, to wait the season, nor to break up the earth, or to contend with the
frost. No such trouble is required here, where 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(3) 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 this, hear how we read that the Apostles appointed Stephen
to the ministry of the widows. (Acts vi. 5-7.)

   Be thou the dispenser of thine own gifts. Thine own benevolence and the
fear of God appoint thee to that ministry. Thus vainglory 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
givest. Dost thou see their tents, their lodging? dost thou 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 saith,
"to go to the house of mourning, than to the house of feasting." (Eccles.
vii. 2.) By the latter the soul is inflamed. For if thou canst imitate the
luxury, 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 mourning.
There is sackcloth and ashes, there is solitude, there is no laughter, no
pressure of worldly business. There is fasting, and lying upon the ground;
there is no impure savor of rich food, no blood shed,(1) no tumult, no
disturbance, or crowding. There is a serene harbor. They are as lights
shining from a lofty place to mariners afar off. They are stationed at the
port, drawing all men to their own calm, and preserving from shipwreck
those who gaze on them, and not letting those walk in darkness who look
thither. Go to them, and make friends with them, embrace their holy feet,
more honorable to touch than the heads of others. If some clasp the feet of
statues, because they bear but a likeness of the king, 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
honorable. Such efficacy is there in the feet of the Saints, that when they
shake off the dust of their feet, they inflict punishment. When a saint is
among us, let us not be ashamed of anything that belongs to him.(2) And all
are saints, who unite a holy life with a right faith and though they do not
work miracles nor cast out devils, still they are saints.

   Go then to their tabernacles. To go to the monastery of a holy man a is
to pass, as it were from earth to heaven. Thou seest not there what is seen
in a private house. That company is free from all impurity. There is
silence and profound quiet. The words "mine and 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 it(4) 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 waked, sit some time stretching our limbs, go as
nature calls, then proceed to wash our face and our  hands; afterwards we
take our shoes and clothes, and a deal of time is spent.

   It is not so there. No one calls for his servant, for each waits upon
himself: neither does. he require many clothes, nor need to shake off
sleep. For as soon as he opens his eyes, he is like one who has been long
awake in collectedness.(5) For when the heart is not stifled within by
excess of food, it soon recovers itself, and is immediately wakeful. The
hands are always pure; for his sleep is composed and regular. No one among
them is found snoring or breathing hard, or tossing about in sleep, or with
his body exposed; but they lie in sleep as decently as those who are awake,
and all this is the effect "of the orderly state of their souls. These are
truly saints and angels among men. And marvel not when you hear these
things. For their great fear of God suffers them not to go down into the
depths of sleep, and to drown their minds, but it falls lightly upon them,
merely affording them rest. And as their sleep is, such are their dreams,
not full of wild fancies and monstrous visions.

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

   And when the day is coming on, they take rest again; for when we begin
our works, they have a season of rest.(2) But each of us, when it is day,
calls upon his neighbor, takes account of his outgoings, then(3) goes into
the forum; trembling he appears before the magistrate, and dreads a
reckoning. Another visits the stage, another goes about his own business.
But these holy men, having performed their morning prayers and hymns,
proceed to the reading of the Scriptures. There are some too that have
learned to write out books, each having his own apartment assigned to him,
where he lives in perpetual quiet; no one is trifling, not one speaks a
word. Then at the third, sixth, and ninth hours, and in the evening, they
perform their devotions, having divided the day into four parts, and at the
conclusion of each they honor God with psalms and hymns, and 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(4) they again pursue the same
course, having previously given themselves a while to sleep. The men of the
world sleep during the day: but these watch during the night. Truly
children of light are they! And while the former, having slept away the
greater part of the day, go forth oppressed with heaviness, these are still
collected,(5) remaining without food(6) till the evening, and occupied in
hymns. Other men, when evening overtakes them, hasten to the baths, and
different recreations, but these, being relieved from their labors, then
betake themselves to their table, not calling up a multitude of servants,
nor throwing the house into bustle and confusion, nor setting before them
high-seasoned dishes, and rich-steaming viands, but some only partaking of
bread and salt, to which others add oil, 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 savor. Nothing carnal is there.
They fear no attacks of robbers, having nothing of which they can be
deprived, no wealth, but a soul and body, of which if they are robbed, it
is not a loss but a gain. For it is said, "To me to live is Christ, and to
die is gain." (Phil. i. 21.) They have freed themselves from all bonds.
Truly, "The voice of gladness is in the tabernacles of the righteous." (Ps.
cxviii. 15.)

   There is no such thing to be heard there as wailing and lamentation.
Their roof is free from that melancholy and those cries. Deaths happen
there indeed, for their bodies are not immortal, but they know not death,
as death. The departed are accompanied to the grave with hymns. This they
call a procession,(7) not a burial;(8) and when it is reported that any one
is dead, great is their cheerfulness, great their pleasure; or rather not
one of them can bear to say that one is dead, but that he is perfected.
Then there is thanksgiving, and great glory, and joy, every one praying
that such may be his own end, that so his own combat may terminate, and he
may rest from his labor and struggles, and may see Christ. And if any is
sick, instead of tears and lamentations they have recourse to prayers.
Often not the care of physicians, but faith alone relieves the sick. And if
a physician be necessary, then too there is the greatest firmness and
philosophy. There is no wife tearing her hair, nor children bewailing their
orphan state before the time, nor slaves entreating the dying man to give
them an assurance that they shall be committed to good hands. Escaping from
all these, the soul looks but to one thing at its last breath, that it may
depart in favor with God. And if disease occurs, the causes of it are
matter of glory rather than of reproach, as in other cases. For it proceeds
not from gluttony nor fullness of the head, but from intense watchfulness
and fasting, or the like causes; and hence it is easily removed, for it is
sufficient for its removal to abate the severity of these exercises.

   Tell me then, you will say, whether any one could wash the Saints' feet
in the Church? Whether such are to be found among us? Yes: undoubtedly they
are such. Let us not, however, when the life of these saints is described
despise those that are in the Churches. There are many such often among us,
though they are in secret. Nor let us despise them, because they go from
house to house, or go into the forum, or stand forth in public.(1) God hath
even commanded such services, saying, "Judge the fatherless, plead for the
widow." (Isa. i. 17.) Many are the ways of being virtuous, as there are
many varieties of jewels,(2) though all are called jewels; one is bright
and round on all sides, another has some different beauty. And how is this?
As coral has, by a kind of art, its line extended, and its angles shaped
off, and another color more delicious than white, and the prasius above
every green, another has the rich color of blood, another an azure
surpassing the sea, another is more brilliant than the purple, and thus
rivaling in their varieties all the colors of flowers or of the sun. Yet
all are called jewels. So it is with the Saints. Some discipline(3)
themselves, some the Churches. Paul therefore has well said, "If she have
washed the Saints' feet, if she have relieved the afflicted." For he speaks
thus, that he may excite us all to imitation. Let us hasten then to perform
such actions, that we may be able hereafter to boast that we have washed
the Saints' feet. For if we ought to wash their feet, much more ought we to
give them our money with our own hands, and at the same time study to be
concealed. "Let not thy left hand know," He says, "what thy right hand
doeth."(Matt. vi. 3.)

   Why takest thou so many witnesses? Let not thy servant know it, nor, if
possible, thy wife. Many are the impediments of the deceitful one. Often
she who never before interfered, will impede such works, either from
vainglory, or some other motive. Even Abraham, who had an admirable wife,
when he was about to offer up his son, concealed it from her, though he
knew not what was to happen, but was fully persuaded that he must slaughter
his son. What then, would any one that was but an ordinary man have said?
Would it not be, "Who is this that perpetrates such acts?" Would he not
have accused him of cruelty and brutality? His wife was not even allowed to
see her son, to receive his last words, to witness his dying struggles. But
he led him away like a captive. That just man though not of any such thing,
inebriated as he was with zeal,(4) so that he looked only how to fulfill
that which was commanded. No servant, no wife was present, nay, he himself
knew not what would be the issue. But intent upon offering up a pure
victim, he would not defile it with tears, or with any opposition. Mark too
with what gentleness Isaac asks, "Behold the fire and the wood, but where
is the lamb for a burnt offering?": and what was the father's answer? "My
son, God will provide Himself a lamb for a burnt offering." (Gen. xxii. 7,
8.) In this he uttered a prophecy that God would provide Himself a burnt
offering in His Son, and it also came true at the time. But why did he
conceal it from him who was to be sacrificed? Because he feared lest he
should be astounded,(5) lest he should prove unworthy. With such care and
prudence did he act throughout 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 show to
him our charitable works, unless it be necessary. For many evils may arise
from it. A man is excited to vainglory, and impediments are often raised.
For this reason let us conceal it, if possible, from our own selves, that
we may attain the blessings promised, through the grace and lovingkindness
of Jesus Christ our Lord, with whom, &c.

HOMILY XV: 1 TIMOTHY v. 11-15.

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

   PAUL having discoursed much concerning widows, and having settled the
age at which they were to be admitted, saying, "Let not a widow be taken
into the number under threescore years old," and having described the
qualifications of a widow, "If she have brought up children, if she have
lodged strangers, if she have washed the Saints' feet," proceeds now to
say, "But the younger widows refuse." But concerning virgins, though the
case of their falling is a much more gross one, he has said nothing of this
kind, and rightly. For they had enrolled themselves on higher views, and
the work with them proceeded from a greater elevation of mind. Therefore
the receiving of strangers, and the washing of the Saints' feet, he has
represented by "attending upon the Lord without distraction"(1) (1 Cor.
vii. 34, 35), and by saying, "The unmarried careth for the things that
belong to the Lord." (1 Cor. vii. 34, 35.) And if he has not limited a
particular age for them, it is most likely because that point is settled by
what he has said in this case. But indeed, as I said, the choice of
virginity proceeded from a higher purpose. Besides, in this  case there had
been falls, and thus they had given occasion for his rule, but nothing of
that kind had occurred among the virgins. For that some had already fallen
away is plain, in that he says, "When they have begun to wax wanton against
Christ, they will(2) marry"; and again, "For some have already turned aside
after Satan."

   "The younger widows refuse, for when they have begun to wax wanton
against Christ, they will marry"; that is, when they have become
scornful(3) and luxurious. For as in the case of a just man, we might say,
"Let her depart, for she has become another's."(4) He shows therefore that
though they chose widowhood, it was not the choice of their judgment. So
then a widow, by the state of widowhood, is espoused to Christ. For He has
said," I am the defender of the widows and the father of the orphans." (Ps.
lxviii. 5.) He shows that they do not choose widowhood as they ought, but
wax wanton: however he bears with them. Elsewhere indeed he says, "I have
espoused you to one husband, that I may present you as a chaste virgin to
Christ." (2 Cor. xi. 2.) After having given their names to Him,(5) "they
will marry," he says, "having condemnation, because they have cast off
their first faith." By faith he means, fidelity to their covenant. As if he
had said, They have been false to Christ, they have dishonored Him, and
transgressed His covenant. "And withal they learn to be idle."

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

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

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

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

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

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

   Observe how again he speaks of those as "widows indeed," who are left
destitute, and have no resource from any other quarter. It was better to
have it so. For thus two great objects were attained. Those(1) had an
opportunity of doing good, whilst these were honorably maintained, and the
Church not burdened. And he has well said, "If any believer." For it is not
fit that believing women should be maintained by unbelievers, lest they
should seem to stand in need of them. And observe how persuasively he
speaks; he has not said, "let them maintain them expensively," but "let
them relieve them." "That the Church," he says, "may relieve them that are
widows indeed." She therefore has the reward of this help also, for she
that helps the Church, helps not her only, but those widows too whom the
Church is thus enabled to maintain more bountifully. "I will therefore that
the younger widows"--do what? live in luxury and pleasure? By no means;
but--"marry, bear children, guide the house." That he may not be supposed
to encourage them to live luxuriously, he adds, that they give no occasion
to the adversary to speak reproachfully. They ought indeed to have been
superior to the things of this world, but since they are not, let them
abide in them at least upright.

   Ver. 17, 18. "Let the elders that rule well be counted worthy of double
honor, especially they who labor in the word and doctrine. For the
Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn.
And, The laborer is worthy of his reward."

   The "honor" of which he here speaks is attention to them, and the
supply of their necessities, as is shown by his adding, "Thou shalt not
muzzle the ox that treadeth out the corn" (Deut. xxv. 4); and, "The laborer
is worthy of his reward." (Luke x. 7.) So when he says, "Honor widows," he
means, "support" them in all that is necessary. Thus he says, "That it may
relieve those that are widows indeed"; and again, "Honor widows that are
widows indeed," that is, who are in poverty, for the greater their poverty,
the more truly are they widows. He alleges the Law, he alleges the words of
Christ, both agreeing herein. For the Law says, "Thou shall not muzzle the
ox that treadeth out the corn." See how he would have the teacher labor!
For there is not, indeed there is not, any other labor such as his. But
this is from the Law. But how does he quote from Christ? "The laborer is
worthy of his reward." Let us not then look only to the reward, but to the
terms of the commandment. "The laborer," he says, "is worthy of his
reward." So that if any one lives in sloth and luxury, he is unworthy of
it. Unless he is as the ox treading out the 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 labor for spiritual things, paying no regard to
worldly things. It was thus with the Levites; they had no worldly concerns,
because the laity took care to provide for them, and their revenues were
appointed by the law, as tythes, offerings of gold,(2) first-fruits, vows,
and many other things. And the law properly assigned these things to them,
as seeking things present. But I shall say no more than that those who
preside ought to have food and raiment, that they may not be distracted by
care for these things. But what is double support? Double that of the
widows, or of the deacons, or simply, liberal support. Let us not then
think only of the double maintenance granted them, but of what is added,
"Those who rule well." And what is it to rule well? Let us hear Christ, Who
says, "The good shepherd giveth his life for his sheep." (John x. 11.) Thus
to rule well is, from our concern for them, never to spare ourselves.

   "Especially those who labor in the word and doctrine." Where then are
those who say that there is no occasion for the word and doctrine? Whereas
he says to Timothy, "Meditate upon these things; give thyself wholly to
them"; and, "Give attendance to reading, to exhortation, to doctrine; for
in doing this thou shalt save both thyself, and them that hear thee." (1
Tim. iv. 15, 16.) These are the men whom he wishes to be honored most of
all, and he adds the reason, for they sustain great labor. For when one is
neither watchful, nor diligent, but merely sits in his stall easy and
unconcerned,(1) whilst another wears himself out with anxiety and
exertion,(2) especially if he is ignorant of profane literature, ought not
the latter to be honored above all others, who more than others gives
himself up to such labors? For he is exposed to numberless tongues. One
censures him, another praises him, a third mocks him, another finds fault
with his memory and his composition, and it requires great strength of mind
to endure all this. It is an important point, and contributes much to the
edification of the Church, that the rulers of it should be apt to teach. If
this be wanting, many things in the Church go to ruin. Therefore in
addition to the qualifications of hospitality, moderation, and a blameless
life, he enumerates this also, saying, "Apt to teach." For why else indeed
is he called a teacher? Some say that he may teach philosophy by the
example of his life, so that all else is superfluous, and there is no need
of verbal instruction in order to proficiency. But why then does Paul say,
"especially they who labor in the word and doctrine"? For when doctrines
are concerned, what life will answer the purpose? And of what word is he
speaking? Not of pompous language, nor of discourse set off with externals
decorations, but that which possesses the mighty power of the Spirit, and
abounds with wisdom and understanding. It needs not set phrases, but
thoughts to give it utterance, not skill in composition, but power of mind.

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

   May we then receive an accusation against a younger man, or against any
one at all without witnesses? Ought we not in all cases to come to our
judgments with the greatest exactness? What then does he mean? Do not so,
he means, with any, but especially in the case  of an elder. For he speaks
of an eider 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.

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

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

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

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

   But what if the offenses be notorious, and yet there are no witnesses,
only a strong suspicion? It has been said above that he ought "to have a
good report of them which are without." (1 Tim. iii. 7.)

   Let us therefore love God with fear. The law indeed is not made for a
righteous man; but since the greater part are virtuous from constraint
rather than from choice, the principle of fear is of great advantage to
them in eradicating their desires. Let us therefore listen to the
threatenings of hell fire, that we may be benefited by the wholesome fear
of it. For if God, intending to cast sinners into it, had not previously
threatened them with it, many would have plunged into it. For, if with this
terror agitating our souls, some sin as readily as if there were no such
thing in existence, what enormities should we not have committed, if it had
not been declared and threatened? So that, as I have ever said, the
threatenings of hell show the care of God for us no less than the promises
of heaven. For the threat cooperates 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 iii. 4.) And if hell had not been
threatened, we should all have fallen into hell. If the fire had not been
denounced, no one would have escaped the fire. God declares that He will do
that which He desires not to do, that He may do that which He desires to
do. He 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?(1) "For as it was in the days of
Noah," He says, "they were marrying and giving in marriage" (Matt. xxiv.
38), so is it even now. It was then predicted(2) long before it took place,
and it is now predicted four hundred years or more beforehand:(3) but no
one heeds it. It is looked upon as a mere fable, as a matter of derision;
no one fears it, no one weeps or beats his breast at the thought of it. The
stream of fire is boiling up, the flame is kindled, and we are laughing,
taking our pleasure, and sinning without fear. No one even bears in mind
That Day. No one considers that present things are passing away, and that
they are but temporal, though events are every day crying out and uttering
a fearful voice. The untimely deaths, the changes that take place in our
lives, our own infirmities and diseases, fail to instruct us. And not only
in our own bodies are these changes visible, but in the elements
themselves. Every day in our different ages we experience a kind of death,
and in every case instability is the characteristic of things we see.
Neither winter, nor summer, nor spring, nor autumn, is permanent; all are
running, flying, and flowing past. Why should I speak of fading flowers, of
dignities, of kings that are to-day, and to-morrow cease to be, of rich
men, of magnificent houses, of night and day, of the sun and the moon? for
the moon wanes, and the sun is sometimes eclipsed, and often darkened with
clouds? Of things visible, in short, is there anything that endures for
ever? Nothing! No, nor anything in us but the soul, and that we neglect. Of
things subject to change we take abundant care, as if they were permanent:
but that which is to endure for ever we neglect, as if it were soon to pass
away. Some one is enabled to perform mighty actions, but they shall last
till 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.

   Hear what Solomon says, who knew the present world by actual
experience. "I builded me houses, I planted me vineyards, I made me
gardens, and orchards and pools of water. I gathered me also silver and
gold. I gat myself men-singers, and women-singers, and flocks, and herds."
(Eccles. ii. 4, 5.) There was no one who lived in greater luxury, or higher
glory. There was no one so wise or so powerful, no one who saw all things
so succeeding to his heart's desire. What then? He had no enjoyment from
all these things. What after all does he say of it himself? "Vanity of
vanities, all is vanity." (Eccles. xii. 8.) Vanity not simply but
superlatively. Let us believe him, and lay hold on that in which there is
no vanity, in which there is truth; and what is based upon a solid rock,
where there is no old age, nor decline, but all things bloom and flourish,
without decay, or waxing old, or approaching dissolution. Let us, I beseech
you, love God with genuine affection, not from fear of hell, but from
desire of the kingdom. For what is comparable to seeing Christ? Surely
nothing! What to the enjoyment of those good things? Surely nothing! Well
may there be nothing; for "eye hath not seen, nor ear heard, neither have
entered into the heart of man the things which God hath prepared for them
that love Him." (1 Cor. ii. 9.) Let us be anxious to obtain those things,
and let us despise all these. Are we not continually complaining that human
life is nothing? Why 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 aims their mansions and their tabernacles. These that are here are
dissolved at the resurrection, or rather before the resurrection destroyed
by the stroke of time. Nay often in their most flourishing state and period
an earthquake overthrows, or fire entirely ruins them. For not only the
bodies of men, but their very buildings are liable to untimely deaths. Nay,
sometimes things decayed by time stand firm under the shock of an
earthquake, 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 honored
us, in committing to us so excellent a frame. I made heaven and earth, He
says, and to you I give the power of creation. Make your earth heaven. For
it is in thy power. "I am He that maketh and transformeth all things" (Amos
v. 8, Sept.), 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 thy soul   beautiful. I said, "Let the
earth bring forth grass, and every fruitful tree." (Gen. i. 11.) Do thou
also say, Let this earth(1) bring forth its proper fruit, and what thou
willest to produce will be produced. "I make the summer and the cloud. I
create the lightning and the wind." (Amos iv. 13; Ps. lxxiv. 17.) I formed
the dragon, that is, the devil,(2) to make sport with him. (Ps. civ. 26.)
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 Me, by imparting of that is
thine to the good and the evil. 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 acceptable 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 honored! yet some are so unreasonable and so
ungrateful as to say, "Why are we endowed with free will?" But how in all
the particulars which we have mentioned could we have imitated God, if
there had been no free will? I rule Angels, He says, and so dost thou,
through Him who is the First-fruits. (1 Cor. xv. 23.) I sit on a 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 and made us sit together in
heavenly places in Christ Jesus." (Eph. ii. 6.) 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 honors appertain, that the unbodied Powers tremble at
it.

   But what shall I say? It is not in this way only that I have shown My
love to 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 loath 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: I not only am
mingled with thee I am entwined in thee. I am masticated  broken into
minute particles, that the interspersion,(2) and commixture, and union may
be more complete. Things united remain yet in their own limits, but I am
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.

HOMILY XVI: 1 TIMOTHY v. 21-23.

"I 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 hastily 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 three often infirmities."

   HAVING spoken of Bishops and Deacons, of men, and women, of widows and
elders, and of all others, and having shown how great was the authority of
a Bishop, now he was speaking of judgment, he has added, "I charge 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 I have preached to
others, I myself should be a cast-away" (1 Cor. ix. 27); much less would he
be afraid or ashamed in the case of Timothy. He called the Father and the
Son to witness. But wherefore the elect Angels? From great moderation, as
Moses said, "I call heaven and earth to witness" (Deut. iv. 26); and again,
"Hear ye, O mountains, and strong foundations of the earth." (Mic. vi. 2.)
He calls the Father and the Son to witness what he has said, making his
appeal to Them against that future Day, that if anything should be done
that ought not to be done, he was clear from the guilt of it.

   "That thou observe these things without preferring one before another,
doing nothing by partiality." That is, that 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 some not elect.
As Jacob calls to witness God and the heap (Gen. xxxi. 45), so we often
take at once superior and inferior persons to witness; so great a thing is
testimony. As if he had said, I call to witness God and His Son and His
servants, that I have charged thee: so before them I charge thee. He
impresses Timothy with fear; after which he adds, what was most vital,(3)
and bears most on the maintenance of the Church, the matter of Ordinations.
"Lay hands," he says, "suddenly on no man, neither be partaker of other
men's sins." What is "suddenly"? Not upon a first, nor a second, nor a
third trial, but after frequent and strict examination and circumspection.
For it is an affair of no common peril. For thou wilt be responsible for
the sins committed by him, as well his past as his future sins, because
thou hast delegated 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 chastity.

   "Drink no longer water, but use a little wine for thy stomach's sake
and thy often infirmities." If one who had practiced fasting to such an
extent, and used only water, so long that he had brought on "infirmities"
and "frequent infirmities," is thus commanded to be chaste, and does not
refuse the admonition, much less ought we to be offended when we receive an
admonition  from any one. But why did not Paul restore strength to his
stomach? Not because he could not--for he whose garment had raised the dead
was clearly able to do this too,--but because he had a design of importance
in withholding such aid. What then was his purpose?(1) That even now, if we
see great and virtuous men afflicted with infirmities, we may not be
offended, for this was a profitable visitation. If indeed to Paul himself a
"messenger of Satan" was sent that he should not be "exalted above measure"
(2 Cor. xii. 11), much more might it be so with Timothy. For the miracles
he wrought were enough to have rendered him arrogant. For this reason he is
left to be subject to the rules of medicine, that he may be humbled, and
others may not be offended, but may learn that they who performed such
excellent actions were men of the same nature as themselves. In other
respects also Timothy seems to have been subject to disease, which is
implied by that expression, "Thy often infirmities," as well of other parts
as of the stomach. He does not however allow him to indulge freely in wine,
but as much as was for health and not for luxury.(2)

   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 the), go before,
whilst others' are unknown, because they follow after.

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

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

   Let them count them "worthy of all honor," he says; for do not suppose,
because 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 themselves insolently on account of their faith, he will
blaspheme, as if the Doctrine produced insubordination. But when he sees
them obedient, he will be more inclined to believe, and will the  rather
attend to our words. But God, and the Gospel we preach, will be blasphemed,
if they are disobedient. But what if their own master be an unbeliever?
Even in that case they ought 1 to submit, for God's Name's sake.

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

   As though he had said, If 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 offenses that already condemn him, or when he is
incorrigible, and when one thinks to set him right and cannot succeed. What
then? 'What is the use of mentioning this? Because if here any escape
detection, they will not hereafter. There all things are laid open; and
this is the greatest consolation to those who do well.

   Then because he had said, "Do nothing by partiality," as if under the
necessity of interpreting it, he adds, "As many servants as are under the
yoke." But you will say, What has a Bishop to do with this? Much surely,
for it is his office to exhort and to teach these too. And here he makes
excellent regulations with respect to them. For we see him everywhere
commanding the servants rather than their masters, showing them  the ways
of submission, and treating them with great regard? He exhorts them
therefore to submit with great meekness. But the masters he recommends to
forbear the use of terror. "Forbearing threatening" (Eph. vi. 9), he says.
And why does he thus command? In the case of unbelievers, naturally,
because it would have been unreasonable to address those who would pay no
heed to him; but where believers were concerned, what was his reason?
Because masters contribute greater benefits to their servants, than
servants to their masters. For the former furnish the money to purchase for
them sufficient food and clothing; and bestow much care upon them in other
respects, so that the masters pay them the larger service, which is here
intimated, when he says, "they are faithful and beloved, partakers of the
benefit."(4) They suffer much toil and trouble for your repose,  ought they
not in return to receive much honor from their servants?

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

   And it is not merely so great honor,(1) that we enjoy from the King of
the universe. What master ever gave his own son for his servant? No one,
but all would rather choose to give their servants for their sons. Here on
the contrary, "He spared not His own Son, but gave Him up for us all," for
His enemies who hated Him. Servants, though very hard service is exacted of
them, are not impatient; at least, not the well-disposed. But how many
times do we utter discontent?(2) The master promises to his servants
nothing like what God promises to us; but what? Freedom here, which is
often worse than bondage; for it is often embittered by famine beyond
slavery itself.(3) Yet this is their greatest boon. But with God there is
nothing temporal, nothing mortal; but what? wouldest thou learn? Listen
then, He says, "Henceforth I call you not servants. Ye are my friends."
(John xv. 13, 14.)

   Beloved, let us be ashamed, let us fear. Let us only serve our Master,
as our servants serve us. Rather not even(4) the smallest portion of
service do we render! Necessity makes them philosophers. They have only
food and lodging; but we, possessing much and expecting more, insult our
Benefactor with our luxury. If from nothing else, from them at least let us
learn the rules of philosophy. The Scripture is wont to send men not even
to servants, but to irrational creatures, as when it bids us imitate the
bee and the ant. But I advise you but to imitate servants: only so much as
they do from fear of their masters, let us do from the fear of God; for I
cannot find that you do even this. They receive many insults from fear of
us, and endure them in silence with the patience of philosophers. Justly or
unjustly they are exposed to our violence, and they do not resist, but
entreat us, though often they have done nothing wrong. They are contented
to receive no more and often less than they need; with straw(5) for their
bed, and only bread for their food, they do not complain or murmur at their
hard living, but through fear of us are restrained from impatience. When
they are intrusted 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 honor, 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 neighbor, nor do any injury from
a desire of more than he has. This forbearance the fear of their master
enforces among domestics, and seldom will you see a servant robbing or
injuring a fellow-servant. But among free men it is quite the reverse. We
bite and devour one another. We fear not our Master: we rob and plunder our
fellow-servants, we strike them in His very sight. This the servant will
not do; if he strikes, it is not when his master sees him; if he reviles,
it is not when his master hears him. But we dare do anything, though God
sees and hears it all.

   The fear of their master is ever before their eyes, the fear of our
Master never before ours. Hence the subversion of all order, hence all is
confusion and destruction. And we never take into consideration the
offenses we have committed, but if our servants do amiss, we call them to a
rigorous account for everything, even to the least misdemeanor. I say not
this to make servants remiss, but to chide our supineness, to rouse us from
our sloth, that we may serve our God with as much zeal as servants do their
master; our Maker, as faithfully as our fellow-creatures(6) serve us, from
whom they have received no such gift. For they too are free by nature. To
them also it was said, "Let them have dominion over the fishes." (Gen. i.
26.) For this slavery is not from nature: it is the result of some
particular cause, or circumstances. Yet, notwithstanding, they pay us great
honor; and we with great strictness exact services from them, 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 recompense and
the advantage reverts altogether to us. Let us therefore, I beseech you, be
so affected, as serving not God but ourselves, and with fear and trembling
let us serve Him, that we may obtain the promised blessings, through Jesus
Christ our Lord, with whom, &c.

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

   "If any man teach otherwise, and consent not to wholesome words, even
the words of our Lord Jesus Christ, and to the doctrine which is according
to godliness, he is proud, knowing nothing." Presumption therefore arises
not from knowledge, but from "knowing nothing." For he that knows the
doctrines of godliness is also the most disposed to moderation. He who
knows sound words, is not unsound. For what inflammation is in the body,
that pride is in the soul. And as we do not in the first case say that the
inflamed part is sound, so neither do we here consider the arrogant. It is
possible then to be knowing, and yet to know nothing. For he that knows not
what he ought to know, knows nothing. And that pride arises from knowing
nothing is manifest from hence. Christ "made Himself of no reputation"
(Phil. ii. 7), he therefore who knows this will not be high-minded. Man
hath nothing except from God, therefore he will not be high-minded. "For
what hast thou that thou didst not receive?" (1 Cor. iv. 7.) He washed the
feet of His disciples, how can he who knows this be setting himself up?
Therefore He says, "When ye have done all, say we are unprofitable
servants." (Luke xvii. 10.) The publican was accepted only from 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 the evil; but if well, why smitest thou me?" (John
xviii. 23.)

   "Doting(2) about questions." To question then is to dote. "And strifes
of words"; this is justly said. For when the soul is fevered with
reasonings, and stormy, then it questions, but when it is in a sound state,
it does not question, but receives the faith. But from questionings and
strifes of words nothing can be discovered. For when the things which faith
only promises are received by an inquisitive spirit, it neither
demonstrates them, nor suffers us to understand them. If one should close
his eyes, he would not be able to find anything he sought: or if, again
with his eyes open, he should bury himself, and exclude the sun, he would
be unable to find anything, thus seeking. So without faith nothing can be
discerned, but contentions must needs arise. "Whereof come railings, evil
surmisings"; that is, erroneous opinions and doctrines arising froth
questionings. For when we begin to question, then we surmise concerning God
things that we ought not.

   "Perverse disputings,"(1) that is, leisure or conversation, or he may
mean intercommunication, and that as infected sheep by contact(2)
communicate disease to the sound, so do these bad men.

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

   "From such withdraw 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 after the first and second admonition reject." (Tit.
iii. 10.) He shows that they do not so much err from ignorance, as they owe
their ignorance to their indolence. Those who are contentious for the sake
of money you will never persuade. They are only to be persuaded, so long as
you give, and even so you will never satisfy their desires. For it is said,
"The covetous man's eye is not satisfied with a portion." (Ecclus. xiv. 9.)
From such then, as being incorrigible, it is right to turn away. And if he
who had much obligation to fight for the truth, is advised not to engage in
contention with such men, much more should we(3) avoid it, who are in the
situation of disciples.

   Having said, "They think that godliness is a means of gain," he adds:
"But godliness with contentment is great gain, not when it possesses
wealth, but when it has it not. For that he may not despond on account of
his poverty, he encourages and revives his spirit. They think, he says,
that godliness is a means of gain,(4) and so it is; only not in their way,
but in a much higher. Then having demolished theirs he extols the other.
For that worldly gain is nothing, is manifest, because it is left behind,
and does not attend us, or go along with us at our departure. Whence is
this plain? Because we had nothing when we came into this world, therefore
we shall have nothing when we depart from it. For nature came naked into
the world, and naked she will go out of it. Therefore we want no
superfluities; if we brought nothing with us, and shall take nothing away
with us.

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

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

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

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

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

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

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

   Ver. 11. "But thou, O man of God."

   This is a title of great dignity. For we are all men of God, but the
righteous peculiarly so, not by right of creation only, but by that of
appropriation.(5) If then thou art a "man of God," seek not superfluous
things, which lead thee not to God, but

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

   "Godliness," that is, soundness in doctrines.(6) "Faith," which is
opposed to questionings. "Love," patience, meekness.

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

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

   "Foolish and hurtful lusts!" What are hurtful lusts? When men live
unlawfully, when they desire what is their neighbor's, when they do their
utmost in(1) luxury, when they long for drunkenness, when they desire the
murder and destruction of others. From these desires many have aimed at
tyranny, and perished. Surely to labor with such views is both foolish and
hurtful. And well has he said, "They have erred from the faith."
Covetousness attracting their eyes to herself, and gradually stealing away
their minds, suffers them not to see their way. For as one walking on the
straight road, with his mind intent on something else, proceeds on his way
indeed, but, often without knowing it, passes by the very city to which he
was hastening, his feet plying on at random and to no purpose: such like a
thing is covetousness. "They have pierced themselves through with many
sorrows." Dost thou see what he mean  by that word "pierced"? What he means
to express by the allusion(2) is this. Desires are thorns, and as when one
touches thorns, he gores his hand, and gets him wounds, so he that falls
into these lusts will be wounded by them, and pierce his soul with griefs.
And what cares and troubles attend those who are thus pierced, it is not
possible to express. Therefore he says, "Flee these things, and follow
after righteousness, godliness, faith, love, patience, meekness." For
meekness springs from love.

   Ver. 12. "Fight the good fight."

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

   "Lay hold on eternal life."

   There is need not only of profession, but of patience also to persevere
in that profession, and of vehement contention, and of numberless toils,
that you be not overthrown. For many are the stumbling-blocks, and
impediments, therefore the way is "strait and narrow." (Matt. vii. 14.) It
is necessary therefore to be self-collected,(3) and well girt on every
side. All around appear pleasures attracting the eyes of the soul. Those of
beauty, of wealth, of luxury, of indolence, of glory, of revenge, of power,
of dominion, and these are all fair and lovely in appearance, and able to
captivate those who are unsteady, and who do not love the truth. For truth
has but a severe and uninviting countenance. And why? Because the pleasures
that she promises are all future, whereas the others hold out present
honors and delights, and repose; though all are false and counterfeit. To
these therefore adhere gross, effeminate, unmanly minds, indisposed to the
toils of virtue. As in the games of the heathens, he who does not earnestly
covet the crown, may from the first give himself up to revellings and
drunkenness, and so do in fact the cowardly and unmanly combatants, whilst
those who look steadfastly to the crown sustain blows without number. For
they are supported and roused to action by the hope of future reward.

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

   What evils then does it not cause! what fraudulent practices, what
robberies! what miseries, enmities, contentions, battles! Does it not
stretch forth its hand even to the dead, nay, to fathers, and brethren? Do
not they who are possessed by this passion violate the laws of nature, and
the commandments of God? in short everything? Is it not this that renders
our courts of justice necessary? Take away therefore the love of money, and
you put an end to war, to battle, to enmity, to strife and contention. Such
men ought therefore to be banished from the world, as wolves and pests. For
as opposing and violent winds, Sweeping over a calm sea, stir it up from
its foundations, and mingle the sands of the deep with the waves above, so
the lovers of wealth confound and unsettle everything. The covetous man
never knows a friend: a friend, did I say? he knows not God Himself, driven
mad, as he is, by the passion of avarice. Do 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 dogs,(1) but the souls of men, and uttering blasphemies against heaven
itself. By these men all things are subverted, and ruined by their madness
after wealth.

   For whom indeed, whom I should accuse, I know not! It is a plague that
so seizes all, some more, some less, but all in a degree. Like a fire
catching a wood, that desolates and destroys all around, this passion has
laid waste the world. Kings, magistrates, private persons, the poor, women,
men, children, are all alike affected by it. As if a gross darkness had
overspread the earth, no one is in his sober senses. Yet we hear, both in
public and private, many declamations(2) 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
remains behind, it inflicts upon us wounds that depart along with us. If we
see that there are riches There, compared to which the wealth of this world
is more despicable than dung. If we consider that it is attended with
numberless dangers, with pleasure that is temporary, pleasure mingled with
sorrow. If we contemplate aright the true riches of eternal life, we shall
be able to despise worldly wealth. If we remember that it profits nothing
either to glory, or health, or any other thing; but on the contrary drowns
men in destruction and perdition. If 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 represent(3) these things to ourselves, and
listen to them from others, there will perhaps be a return to a sound mind,
and a deliverance from this dreadful punishment.

   Is a pearl beautiful? yet consider, it is but sea water, and was once
cast away in the bosom of the deep. Are gold and silver beautiful? yet they
were and are but dust and ashes. Are silken vestments beautiful? yet they
are nothing but the spinning of worms. This beauty is but in opinion, in
human prejudice, not in the nature of the things. For that which possesses
beauty from nature, need not any to point it out. If you see a coin of
brass that is but gilded over, yon admire it at first, fancying that it is
gold; but when the cheat is shown to you by one who understands it, your
wonder vanishes with the deceit. The beauty therefore was not in the nature
of the thing. Neither is it in silver; you may admire tin for silver, as
you admired brass for gold, and you need some one to inform you what you
should admire. Thus our eyes are not sufficient to discern the difference.
It is not so with flowers, which are much more beautiful. If you see a
rose, you need no one to inform you, you can of yourself distinguish an
anemone, and a violet, or a lily, and every other flower. It is nothing
therefore but prejudice. And to show, that this destructive passion is but
a prejudice; tell me, if the Emperor were pleased to ordain that silver
should be of more value than gold, would you not transfer your love and
admiration to the former? Thus we are everywhere under the influence of
covetousness and opinion.(4) And that it is so, and that a thing is valued
for its rarity, and not for its nature, appears hence. The fruits that are
held cheap among us are in high esteem among the Cappadocians, and among
the Serians(5) 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.

HOMILY XVIII: 1 TIMOTHY vi. 13-16.

"I 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 commandment without spot, unrebukable, until the
appearing of our Lord Jesus Christ: which in his times He shall show, Who
is the blessed and only Potentate, the King of kings, and Lord of lords;
Who only hath immortality, dwelling in the light which no man can approach
unto; Whom no man hath seen, nor can see; to Whom be honor and power
everlasting. Amen."

   AGAIN he calls God to witness, as he had done a little before, at once
to increase his disciple's awe, and to secure his safety, and to show that
these were not human commandments, that receiving the commandment as from
the Lord Himself, and ever bearing in mind the Witness(1) before Whom he
heard it, he may have it more fearfully impressed upon his mind.

   "I 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.

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

   The exhortation again is derived from the example of his Master, and
what he means is this; as He had done, so ought ye to do, for for this
cause He "witnessed" (1 Pet. ii. 21), that we might tread in His steps.

   "A good confession."(2) What he does in his Epistle to the Hebrews,--
"Looking unto Jesus, the Author and Finisher of our faith; Who for the joy
that was set before Him endured the cross, despising the shame, and is set
down at the right hand of the throne of God. For consider Him that endured
such contradiction of sinners against Himself, lest ye be wearied and faint
in your minds" (Heb. xii. 2, 3),--that he now does to his disciple 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 He made
when Pilate asked, "Art thou a King?" "To this end," He said, "was I born."
And again, "I came, that I might bear witness to the Truth. Behold, these
have heard Me." (John xviii. 37.) He may mean this, or that when asked,
"Art thou the Son of God?" He answered, "Thou sayest, that I am (the Son of
God)." (Luke xxii. 70.) And many other testimonies and confessions did He
make.

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

   That is, till 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 show, Who is the blessed and only
Potentate, King of kings, and Lord of lords, Who only hath immortality,
dwelling in the light which no man can approach unto."

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

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

   But he says, "only," either in contradistinction to men, or because He
was unoriginated,(3) or as we sometimes speak of 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 Incomprehensibleness of the Divine Nature. Thus he speaks of God, in
the best way he is able. Observe, how when the tongue would utter something
great, it fails in power.

   "Whom no man hath seen nor can see." As, indeed, no one hath seen the
Son, nor can see Him.(4)

   "To whom be honor and power everlasting. Amen." Thus properly, and much
to the purpose, has he spoken of God. For as he had called Him to witness,
he speaks much of that Witness, that his disciple may be in the greater
awe. In these terms he ascribes glory to Him, and this is all we can do, or
say. We must not enquire too curiously, who He is. If power everlasting is
His, fear not. Yea though now it take not place,(1) to Him is honor, to Him
is power evermore.

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

   He has well said, "rich in this world." For there are others rich in
the future world. And this advice he gives, knowing that nothing so
generally produces pride and arrogance as wealth. To abate this, therefore,
he immediately adds, "Nor trust in uncertain riches"; since that was the
source of pride; inasmuch as he who hopes in God, is not elated. Why dost
thou place thy hopes upon what is instantly transferable? 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 enduring, and which are the fruit of good works. He
shows that this is his meaning by what follows.

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

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

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

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

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

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

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

   Let it not suffer diminution. It is not thy own. Thou art intrusted
with the property of another, do not lessen it.

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

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

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

   You see how again he commands Timothy not even to meet them. "Avoiding
opposition." There are therefore oppositions to which we ought not to
vouchsafe an answer, because they turn men from faith, and do not suffer
one to be firmly established or fixed in it. Let us not then pursue this
science, but adhere to faith, that unshaken rock. For neither floods nor
winds assailing will be able to harm us, since we stand on the rock
immovable. Thus even in this life, if we choose Him, Who is truly the
foundation, we stand, and no harm assails us. For what can hurt him who
hath chosen the riches, the honor, the glory, the pleasure of the life to
come? They are all firm, in them there is no variableness; all things here
subject to reverse, and are for ever changing. For what wouldest thou have?
glory? The Psalmist says, "His glory shall not descend after him." (Ps.
xlix. 17.) And often it abides not 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 passions? That indeed is Freedom, that is Rule, that is
Royalty and Sovereignty. The contrary is slavery, though a man be invested
with countless diadems. For when a multitude of masters sway him from
within, the love of money, the love of pleasure, and anger, and other
passions, what avails his diadem? The tyranny of those passions is more
severe, when not even his crown has power to deliver him from their
subjection. As if one who had been a king should be reduced to slavery by
barbarians, and they wishing to show their power the more absolutely,
should not strip him of his purple robe and his diadem, but oblige him to
work in them, and to perform all menial offices, to draw water, and to cook
their food, that his disgrace and their honor might be the more apparent:
so do our passions domineer over us more barbarously than any barbarians.
For he that despises them can despise the barbarians too; but he that
submits to them, will suffer more severely than from barbarians. The
barbarian, when his power prevails, may afflict the body, but these
passions torture the soul, and lacerate it all over. When the barbarian has
prevailed, he delivers one to temporal death, but these to that which is to
come. So that he alone is the free man, who has his freedom in himself; and
he who submits to these unreasonable passions, is the slave.

   No master, however inhuman, imposes such severe and inhuman commands.
They say to him, in effect, "Disgrace 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." Such are the
commands of avarice. "Sacrifice to me, she says, not calves, but men." The
prophet indeed says, "Sacrifice men, for the calves have failed." (Hosea
xiii. 2, Sept.) 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
common 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 perishing 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 with hunger, to
struggle with disease." Does not avarice impose these laws? "Be offensive
and impudent, shameless and bold, villainous and wicked, ungrateful,
unfeeling, unfriendly, faithless, devoid of affection, a parricide, a beast
rather than a man. Surpass the serpent in bitterness, the wolf in rapacity.
Exceed in brutality even the beast, nay should it be necessary to proceed
even to the malignity of the devil, refuse not. Be a stranger to 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 offense
causelessly to no one. "Honor thy father and thy mother." Win an honorable
reputation. Be not a man, but an angel. Utter nothing immodest, nothing
false, nor even think of it. Relieve the poor. Bring not trouble on
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 unprofitable, but all things such as are useful, and
valuable, and beneficial. Let us then arouse ourselves, and be self-
collected, and gather our forces. Let us love God as we ought, that we may
obtain the blessings promised to those that love Him, through the grace and
mercy of our Lord Jesus Christ, with whom, to the Father, &c.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/XIII, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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