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LIBRAllY OF FATHERS

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED B\' MEMBERS OF THE ENGLISH CHUBCH.

YET SHALL .N"OT THY TEACHERS BE REMOVED INTO A CORNER ANY MOKE, BDT
THINE EYES SHALL SEE THY TEACHERS. Jsaiah IX^. 20 .

OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON
niDCCCXLTII.

TO THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST'S HOLY CATHOLIC CHURCH,
IS
WITH HIS grace's PERMISSION
RESPECTFULLY INSCRIBED,
IN TOKEN OF
REVERENCE FOR HIS PERSON AND SAORED OFFICE,
AND OF
GRATITUDE FOR HIS EPISCOPAL KINDNESS.

THE

HOMILIES

OF

S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,

EPISTLES OF ST. PAUL THE APOSTLE

TIMOTHY, TITUS, AND PHILEMON,

TRANSLATED,

WITH NOTES AND INDICES.

OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLIII.

PREFACE.

The remark of Photius, that St. Chrysostom's more
finished works were those which he composed at Antioch,
does not seem to afford a sufficient criteiion for assigning a
date to each set of Homilies. Tillemont appears to have been
misled by it in the instance of those on the Epistles to
Timothy, which he has on such grounds supposed to have
been delivered at Constantinople. Montfaucon however
alleges two reasons for placing them at Antioch.
I. That he speaks much of the Monks, as he used to do
there, owing to the neighbourhood of a large number of
them, who lived in strict discipline and exemplary devotion.
2. That in speaking of Timothy's office as Bishop, he never
says a word of being one himself. A third reason may be
added, which is perhaps more conclusive than either of these.
In Horn. viii. on 2 Tim. iii. he seems pretty evidently to
allude to the burning of the Temj)le of Apollo at Daphne,
see p. 247, note h. One can hardly doubt the allusion, in
reading the ftill account in the Homily on St. Babylas ; nor
can it well be supposed that he would thus refer to it as a
thing well known at any other place than Antioch.
The Homilies on the Epistle to Titus are fixed at Antioch
by the mention of Daphne and the cave of Matrona in Horn.
iii. (2.) p. 295. A passage in Horn. i. (4.) p. 279. seems to
place him in a paternal relation to the people, as the plural
we is constantly used by him for the singular. But the
whole context seems rather to allude to another as Bishop,
and he must be understood to speak as one of a body of
clergy, in which in fact he held the second place.
a2

IV PREFACE.
Those on the Epistle to Philemon cannot easily be as
signed to any particular date. The promise be mentions in
the last Homily, p. 360. does not seem to afford a clue to it,
but may possibly do so. The composition of these Ho
milies has been remarked on as negligent by Hemsterhusius,
so that he takes them to have been extemporaneous effu
sions taken down by others. There may be some ground for
this in the style, and in the paraphrastic character of the
various readings, but as a commentary they are unusually
close and exact, and point out much of what regards the
persuasive character of the Epistle that is not generally
noticed. For the Translation and some illustrative notes, the Editors
are indebted to the Rev. James Tweed, M.A. of Corpus Christi
College, Cambridge. The text ofthe New Paris edition has
been chiefly used, as it is improved from the Benedictine.
Savile's has been compared with it in many parts, and in every
difficulty, and where both failed, a better reading has been
sometimes found in the MS. marked B, which is in the British
Museum marked Burney 48. The differences are however
slight, and affect the Greek more than the Translation. A
Venice MS. which usually agrees with this, has been collated
for the Homilies on the Epistle to Philemon. An old Latin
version published at Basle has been noticed in some places,
where its variations appear to be derived from Greek copies.
CM.

CONTENTS.

FIRST EPISTLE TO TIMOTHY.
ARGUMENT.
Page 1.
HOMILY 1.
Page 3.
1 Tim. i. 1, 2.
Patil, an Apostle of Jesus Christ hy the commandment of
God our Saviour, and Lord Jesus Christ, which is our
hope ; unto Timothy, my own son in the faith : Grace,
mercy, and peace, from God our Father, and Jesus Christ
our Lord. HOMILY II.
Page 13.
1 Tim. i. 5, 6, 7.
Now the end of the commandment is charity out of a pure
heart, and of a good conscience, and of faith unfeigned :
From which some having siverved have turned aside unto
vain jangling ; Desiring to be teachers ofthe law; un-
derstanding neither what they say, nor whereof they
afiirm. HOMILY III.
Page 22.
1 Tim. i. 12, 13, 14.
And I thank Christ Jesus our Lord, who hath enabled me,
for that he counted me faithful, putting me into the
tninistrij ; who was before a blasphemer, anil 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.

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

HOMILY V.
Page 40.
1 Tim. i. 18, 19.
This charge I commit unto thee, son Timothy, according to
the prophecies wliich went before on thee, that thou hy them
mightest war a good warfare; holding faith, and a good
conscience ; which some having put away concerning faith
have made shipwreck. HOMILY VI.
Page 47.
1 Tim. ii. i, 2,3, 4.
/ exhort therefore that, first of all, supplications, prayers,
intercessions, and giving of thanks he made for all men ;
for kings, and for all that are iti 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 lo be saved, and to come
unto the knowledge of the truth .
HOMILY VII.
Page 54.
1 Tim. ii. 2, 3, 4.
That we may lead a quiet and peaceable life in all godliness
and honesty. For this is good and acceptable in the sight
of God our Saviour ; Who will have all men to be saved,
and to come unto the knowledge of the truth.

CONTENTS. vii
HOMILY VIII.
Page 62.
1 Tim. ii. 8, 9, 10.
/ will ther^ore that men pray every where, lifting up holy
hands, without wrath and doiditing. 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 prqfessing godliness) with good works.

HOMILY IX.
Page 69.
1 Tim. ii. 11—15.
Let the women learn in silence with all subjection. But I
suffer not a woman to teach, nor to iisurp 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 tlie transgression. Notwithstanding
she shall be saved in childbearing, if they continue in
faith and charity and holiness with sobriety.

HOMILY X
Page 76.
1 Tim. iii. 1, 2, 3, 4.
If a man desire the office of a Bishop, he desireth a good
work. A Bishop then must be blameless, the husband of
one wife, vigilant, sober, of good behaviour, given to hospi
tality, apt to teach ; not given to wine, no striker, not
greedy of filthy lucre ; but patient, not a brawler, not
coveto^us; one that ruleth well his own house, having his
children in subjection with all gravity.

viii CONTENTS. HOMILY XI.
Page 85.
1 Tim. iii. 8, 9, 10.
Likewise must the deacons he grave, not doubletongued, not
given to much wine, not greedy of filthy lucre ; holding
the mystery of the faith in a pure conscience. And let
these also first be proved; then let them use the office of a
deacon, being found blameless.
HOMILY XII.
Page 93.
1 Tim. iv. 1, 2, 3.
Now the Spirit speaketh eocpressly, that in the tatter times
some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils; speaking lies in hypocrisy;
having their conscience seared with a hot iron ; forbidding
to marry, and commanding to abstain from, meats, which
God hath created to he received with thanksgi'ving of them
which believe and know the truth.

HOMILY XIII.
Page 104.
1 Tim. iv. 11—14.
Tiiese things command and teach. Let no man despise thy
youth ; hut 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 ofthe hands of
the presbytery. HOMILY XIV.
Page 115.
1 Tim. V. 8.
But if any provide not for his own, and especially for those
of his own house, he hath denied the faith, and is worse
than an iiifidel.

CONTENTS. ix
HOMILY XV.
Page 128.
I Tim. V. 11, 12, 13, 14, 15.
But the younger widows refuse : for when they have begun
to wax wanton against Christ, they will marry; having
damnation, because they have cast off their first faith. And
withal they learn to be idle, wandering about from house
to house ; and not only idle, but tattlers also and busy bodies,
speaking things which they ought not. I will therefore that
the younger widows marry, bear children, guide the house,
give none occasion to the adversary to speak reproachfully.
For some are already turned aside after Satan.

HOMILY XVI.
Page 141.
1 Tim. V. 21, 22, 23.
charge thee before God and the Lord Jesus Christ and the
elect Angels, that thou observe these things without preferring
one before another, doing nothing by partiality. Lay hands
suddenly on no man, neither be partaker of other men's sins ;
keep thyself pure. Drink no longer water, but use a little wine
for thy stomach's sake and thine often irfirmities.

HOMILY XVII.
Page 148.
1 Tim. vi. 2—7.
These things teach and exhort. If any man teach otherwise,
and consent not to wholesome words, even the 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 cor
rupt minds, and destitute of the truth, supposing that gain is
godliness : from such withdraw thyself. But godliness with
contentment is great gain. For we brought nothing into this
loorld, and it is certain we can carry ¦nothing out.

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

SECOND EPISTLE TO TIMOTHY.
HOMILY 1.
Page 165.
2 Tim. i. 1, 2.
Paul, an apostle of Jesiis Christ by the loill of God, accord
ing to the promise of life which is in Jesus Christ, to Timothy,
my dearly beloved son : Grace, mercy, and peace, from God
the Father and Christ Jesus our Lord.

HOMILY II.
Page 175.
2 Tim. i. 8, 9, 10.
Be not thou therefore ashamed of the testimony of our Lord,
nor of me His prisoner : but be thou partaker of the afflic
tions of the Gospel according to the power of God; Who
hath saved us, and called us with an holy calling, not accord
ing to our works, but according to His own purpose and grace,
which was given us in Christ Jesus before the ivorld began ;
but is now made manifest by the appearing of our Saviour Je.tus
Chiist.

CONTENTS. xi
HOMILY III.
Page 186.
2 Tim. i. 13—18.
Holdfast the form of sound loords, which thou hast heard oj
me, in faith and love which is in Christ Jesus. That
good thing which was committed unto thee keep by the
Holy Ghost ll'liich dwelleth in us. This thou knowest,
that all they which are in Asia he turned away from me ;
of whom are Phygellus and Hermogenes. Tlie Lord
give mercy unto the house of Onesiphorus ; for he oft
refreshed me, and was not ashamed of my chain : but
when he was in Rome, he sought me out very diligently,
and found me. Tlie Lord grant unto him that he may
find mercy of the Lord in that day: and in how many
things he ministered unto me at Ephesus, thou knowest very
well.

HOMILY IV.
Page 195.^
2 Tim. ii. 1—7.
Thou therefore, my son, be strong in the grace that is in
Christ Jesus. And the things that thou hast heard of me
among many witnesses, the same commit thou to faithful
¦men, who shall he able to teach others also. Thou there-
fore endure hardness, as a good soldier of Jesus Christ.
No man that warrelh eiitangleth himself with the affairs
of this life; that he may please him who hath chosen him
to be a soldier. And if a man also strive for masteries,
yet is he not crowned, except he strive lawfully. Tlie
husbandman that laboureth must be first partaker of the
fruits. Consider what I say ; and the Lord give thee
understanding in all things.

xii CONTENTS. HOMILY V.
Page 206.
2 Tim. ii. 11—14.
It is a faithful saying : for if we be dead with Him, we shall
also live with Him : if we suffer, we shall also reign with
Him : if we deny Him, He also will deny us : if we believe
not, yet He abideth faithful: He cannot deny Himself.
Of these things put them in remembrance, charging them
before the Lord, that they strive not about words to no
profit, but to the subverting of the hearers.

HOMILY VI.
Page 216.
2 Tim. ii. 20, 21.
But in a great house there are not only vessels of gold and
of silver, hut also of wood and of earth; and some to
honour, and some to dishonour. If a man therefore purge
himself from these, he shall be a vessel unto honour,
sanctified, and meet for the master'' s use, and prepared
unto every good work. HOMILY VII.
Page 227.
2 Tim. iii. 1 — 7.
This know also, that in the last days perilous times shall
come. For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, Without natural affection, truce-
breakers, false accusers, incontinent, fierce, despisers qf
those that are good. Traitors, heady, high-minded, lovers
of pleasure more than lovers of God; Having a form of
godliness, but denying the power thereof; from such turn
away. For of this sort are they, which creep into houses,
and lead captive silly women laden with sins, led away
icith divers lusls and pleasures. Ever learning, and never
able to come to the knowledge ofthe truth.

CONTENTS. xiii
HOMILY VIII.
Page 237.
2 Tim. iii. 1—4.
This know also, that in the last days perilous times shall
come. For men shall be lovers of their oum selves, covetous,
boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy. Without natural affection, truce-
breakers, false accusers, incontinent, fierce, despisers qf
those that are good. Traitors, heady, high-minded, lovers
of pleasures more than lovers of Qod.

HOMILY IX.
Page 249.
2 Tim. iii. 16, 17.
All Scripture is given by inspiration of Qod, and is profitable
for doctrine, for reproof , for correction, for instruction in
righteousness: That the man qf God may be perfect,
throughly furnished unto all good works.

HOMILY X.
Page 258.
2 Tim. iv. 9—13.
Do thy diligence to come shortly unto me : For Demas hath
forsaken me, having loved this present world, and is de
parted unto Thessalonica ; Crescens to Qalatia, Titus unto
Dalmatia. Only Luke is with me. Take Mark, and
bring him with thee ; for he is profitable to me for the
ministry. And Tychicus have I sent to Ephesus. The
cloke that I left at Troas with Carpus, when thou comest,
bring ¦with thee, and the books, but especially the parch
ments.

CONTENTS.

EPISTLE TO TITUS.
HOMILY I.
Page 271.
Titus i. 1—4.
Paul, a servant of God, and an Apostle of Jesus Christ,
according to tlie faith of God^s elect, and the acknowledg
ing of the truth which is after godliness; In hope qf
eternal life, which God, that cannot lie, promised before
the world began; But hath in due times manifested His
word through preaching, which is committed unto me
according to the commandment of God our Saviour ; To
Titus, mine own son after the common faith ; Grace,
mercy, and peace, from God the Father, and the Lord
Jesus Christ our Saviour.

HOMILY ri.
Page 282.
Titus i. 5, 6.
For this cause left I thee in Crete, that thou shoiddesi .set in
order the things that are wanting, and ordain elders in
every city as I had appointed thee: If any be blameless,
the husband of one wife, having faithful children, not
accused of riot, or unruly.

HOMILY III.
Page 292.
Titus i. 12, 13, 14.
One of themselves, even a prophet of their oicn, said. The
Cretians are always liars, evil beasts, .slow bellies. This
witness is true. Wherefore 7'ebuke them sharply, that
they may be sound in the faith ; Not giving heed to '
Jewish fables, ancl commandments of men, that turn from
the truth.

CONTENTS. XV
HOMILY IV.
Page 301.
Titus ii. 2 — 5.
That the aged men be sober, grave, temperate, sound in faith,
in charity, in patience. The aged women, likewise, that
they be in behaviour as becometh holiness, not false ac
cusers, not given to much ivine, teachers of good things;
That they may teach the young women to be sober, to love
their husbands, to love their children. To be discreet,
chaste, keepers at home, good, obedient to their own hus
bands, that the word of Qod be not blasphemed.

HOMILY V.
Page 311.
Titus ii. 11—14.
For the grace of Qod that bringeth salvation hath appeared
unto all men, Teaching them that, denying ungodliness and
worldly lusts, we should live soberly, righteously, and
godly, in this present world; Looking for that blessed
hope, and the glorious appearing of the great Qod and our
Saviour Jesus Christ; Who gave Himself for us, that He
might redeem us from all iniquity, ancl purify unto Him
self a peculiar people, zealous of good works.

HOMILY VI.
Page 323.
Titus iii. 8—11.
These things I will that thou affirm constantly, that they
which have believed in Qod might be careful to maintain
good works. These things are good and profitable unto
men. But avoid foolish questions, and genealogies, and
contentions, and strivings about the law,for they are un
profitable and vain. A man that is an heretic after the
first and second admonition reject. Knowing that he that
is such is subverted, and sinneth, being condemned of
himself.

CONTENTS.

EPISTLE TO PHILEMON.
ARGUMENT.
Page 333.
HOMILY I.
Page 337.
Phil. i. 1, 2, 3.
Paul, a prisoner qf Jesus Christ, and Timothy our brother,
unto Philemon our dearly beloved, and fellowlabourer.
And to our beloved Apphia, and Archippiis our fellow-
soldier, and to the Church in thy house: Qrace to you,
and peace, from Qod our Father and the Lord Jesus
Christ.

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

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

HOMILIES OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
FIRST EPISTLE OF S. PAUL THE APOSTLE
TO
TIMOTHY. ARGUMENT.
1. Timothy too^ was one ofthe disciples ofthe 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 Acts
brethren that were at Lystra and Iconium. He became at once '
a disciple and a teacher, and gave this singular instance of his
prudence, that hearing Paul preach without insi.sting upon cir
cumcision, and understanding that he had formerly withstood
Peter upon that point, he chose not only not to preach against it,
but to submit to that rite. For Paul, it is said, took and circum- Acts
cised him, though he was of adult age, and so trusted him with ' ^"
his whole economy''.
The affection of Paul for him is a sufficient evidence ofhis charac
ter. For he elsewhere says of him. Ye hiow the proof of him, that as Philip.
a son with the father, he hath served ivith me in the Gospel. And to^; 22.
the Corinthians again he writes: I have sent unto you Timo-i Cor.
theus, who is my beloved son, a'nd faithful in the Lord. And again: ' ^'¦
Let ¦no man despise him, for he worketh the work of the Lord, i q^.^
as I also do. And to the Hebrews he writes. Know that our 16, 10.
11.
^ Ko,). The reference is not clear. It hardly needed in that case.
may possibly be to Titus, whom he '' i. e. his plan of meeting Jewish
presently names before Timothy; but prejudices.
the explanations that follow would be E

2 Timothy instructed suitably to his oflice.
Heb.13, brother Timothy is set at liberty. Indeed his love for him is every
23- where apparent, and the miracles = that are now wrought still attest
his claims ''.
2. If it should be asked why he addresses Epistles to Titus and
Timothy alone, though Silas was approved, as also was Luke, for he
2 Tim. writes. Only Luke is with me, and Clement was one of his asso-
'*' ^'' ciates, of whom he says, with Clement and other my fellow
Phil. 4, labourers, for what reason then does he write only to Titus and
3" Timothy.? It is because he had already committed the care of
I or eon- Churches to these, and certain marked' places had been assigned
^P'j'^™-"^ to them, but the others were in attendance upon him. For so
preeminent in virtue was Timothy, that his youth was no impe-
1 Tim. diment to his promotion ; therefore he writes. Let no man despise
and 5 2 ^^2/ "youth; and again. The younger women as sisters'. For where
there is virtue, all other things are superfluous, and there can be
no impediment. Therefore when the Apostle discourses of
Bishops, among the many things he requires in them, he makes
1 Tim. no particular mention of age. And if he speaks of a Bishop
' ¦ ¦ heing the husband of one wife, and having his children in sub
jection, this is not said, as if it were necessary he should have a
wife and children; but that if any should happen from a secular
life to be advanced to that office, they might be such as knew how to
preside over their household and children, and all others com
mitted to them. For if a man were both secular and deficient
2 So Sav. in these points, how should he be^ intrusted with the care of the
Ben. Church .?
have been 3. But why, you will say, does he address an Epistle to a dis
ciple already appointed to the office of a Teacher.? Ought he not
to have been made perfect for his office, before he was sent?
Yes; but the instruction which he needed was not that which was
suited to a disciple, but that which was proper for a Teacher.
You will perceive him therefore through the whole Epistle adapting
his instructions to a Teacher. Thus at the very beginning he
does not say, " Do not attend to those who teach otherwise,"
1 Tim. but. Charge them that thet/ teach no other doctrine.
1,3. ° Of miracles said to be wrought by Horn. 6. on Stat. Tr. p. 135. Horn. 1.
Z'jTi f ^""""'y' ^«« Hom. on on Stat, enlarges on the character of
Stat. 1. §. 2. Ben Timothy, from 1 Tim. 5, 23.
TatfoDir/aiv His treedom of speech in e Some conioQ nmit A i ..
the court of Heaven. See Horn. 1. on talion ^ *^ '^""' ^"°-
Stat. §. 2. and note (*) at the end of

HOMILY I.

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

i St. Paul .sent by the Father as well as by the Son.
1 Tim. hearers not to consider the doctrines he delivered as proceed-
— '—^ ing fi-om man. For an Apostle " can say nothing of his own,
and by calling himself an Apostle, he at once refers his
hearers to Him that sent him. In all his Epistles therefore
he begins by assuming this title, thus giving authority to his
words, as here he says, Paul, an Apostle of Jesus Christ
according to the commandment of God our Saviour. Now
it does not appear that the Father any where commanded
him. It is every where Christ who addresses him. Thus,
Acts 22, /Ze said unto me, Depart, for ! will send thee far hence
24* ' unto the Gentiles; and again, Tliou must be brought before
Caisar. But whatever the Son commands, this he considers
to be the commandment of the Father, as those ofthe Sphit
are the commandments of the Son. For he was sent by the
Spirit, he was sepai-ated 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'". And
Ps.64,5. indeed, the Psalmist applies this to the Father, saying, The
hope of all the ends of the earth. And agaiu, the blessed
Paul in another place writes, For therefore ue both labour,
and suffer reproach, because we have hope in the living God.
The teacher must suffer dangers even more than the disciple.
Zech. For I will smite the shepherd, (he says,) and the sheep shall
' ¦ be scattered abroad. 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
^ He refers to the sense of the term see Heb. 3, 1. John 8, 28. 14 10.
in Greek, which is, ' One who is sent.' '> Wii,uf>.x, viz. Saviour and Sope.

Heretical Comments on the use ofthe word Son. 5
axe great ; we are exposed to snares and perils, but to save Hom.
us we have not man but God. Our Saviour is not weak, for — ^-
He is God, and whatever be our dangers they will not over
come us ; nor is our hope made ashamed, for it is Christ".
For in two ways we are enabled to bear up against dangers,
when we are either speedily delivered from them, or sup
ported by good hopes under them.
But Paul never calls himself the Apostle of the Father,
but always of Christ. Because he makes every thing com
mon to Both. The Gospel itself he calls the Gospel of God^.
And whatever we suffer here, he implies, tilings present are
as nothing.
Ihito Timothy, my own son in the faith.
This too is encouraging. For if he evinced such faith as
to be called peculiarly Paul's own son, he might be confi
dent also Tilth 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, 7ny son, and even mine own son, and yet he is not ofthe
same substance. Butwbat? washeofirrationalkind.? "WeU,"
says one, " he was not of Paul, so this does not imply being
qf another." "Wliat then.' was he of another substance?
neither was it so, for after saying mine own son, he adds, in
the faith, to shew that be 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 bhths there is
a likeness' in respect of substance. The son is like the
faflier in human beings, but with respect to God the proxi
mity is greater ° For here a father and a son, though of the same
substance, differ in many particulars, as in colour, figure, un-
derstandmg, age, bent of mind, endowments of soul and body,
« Ver. 11. 1 Thes. 2, 4. a brute his son. The objector re-
d Montfaucon adopts Savile's conjee- joins, that still he calls one a son
ture. Mss. Christ's. The mistate would who was not of his own substance. He
he easily made by a transcriber who did answers, (2.) that even this does not
not follow the sense entirely. follow, since he adds, in the faith, and
= He supposes an Arian objector the faith of Timothy was both exactly
to argue that St. Paul here calls one a similar to his own, and derived from it.
son, and his own so7i, who was not of Thus the passage affords no countenance
his substance, and so our Lord may be even to the doctrine of ' like,' as op-
caJled the Son of God, and yet not be posed to ' one substance.' See Epistle of
of His substance. St. Chrysostom re- St. Athanasius in def. of Nicene Def.
plies (1.) that even so St. Paul does not c. v. §. 8. Oxf. Tr. p. 39. and Disc. 1.
leave room to suppose a diflferent kijid e. v. p. 203.
of substance, as though he had called

6 St. Paul's love for Timothy. His severity to some.
1 Tim. and in many other things they may be like or unlike, but there
-1l3l. is no such dissimilarity in the divine Essence. By command
ment. This is a stronger expression than ' called,' as we leam
from other passages. As he here calls Timothy mine own
son, in like manner he says to the Corinthians, in Christ
Jes-us I have begotten you, i. e. in faith ; but he adds the word
' ¦yfr,iruv Qwn ', to shcw his particular likeness to himself, as well as his
own love and great affection for him. Notice again the in
applied to the faith. My own son, he says, in the faith. See
what an honourable distinction, in that he calls him not only
his son, but his own son.
Ver. 2. Qrace, mercy, and peace from Qod our Father ancl
Jesus Christ our Lord.
(2) Why is mercy mentioned here, and not in the other Epis
tles? This is a fiirther mark of his affection. Upon his son
he invokes greater blessings, with the anxious apprehension
of a parent. For such was his anxiety, that he gives direc
tions to Timothy, which he has done in no other case, to
1 Tim. attend to his bodily health; where he says, U.se a little wine
' ¦ fm- thy stomach's sake, and thine often infirmities. Tea chers
indeed stand more in need of mercy.
From Qod our Father, he says, and Jesus Christ our Lord.
Here too is consolation. For if God is our Father, He cares
Matt. 7, for us as sons, as Christ says, Whatman is there of you, whom
if his son ask bread, urill he give him a stone ?
Ver. 3. As I besought ihee to abide still at Ephesus, when
I went into Macedonia.
Observe the gentleness ofthe expression, more like that of a
servant than of a master. For he does not say ' I commanded,'
or ' bade,' or even ' exhorted,' but / besought thee. But this
tone is not for all: only meek and virtuous disciples are to be
treated thus. The corrupt and insincere are to be dealt with
in a different manner, as Paul himself elsewhere directs.
Tit. 2, Rebuke them ¦with all authority ; and here he says charge, not
' beseech,' but charge some that they teach no other doctrine.
What means this ? That Paul's Epistle which he sent them was
not sufficient? Nay, it was sufficient; but men are apt some
times to slight Epistles, or perhaps this may have been before
the Epistles were written. He had himself passed some time
in that city. There was the temple of Diana, and there he
had been exposed to those great sufferings. For after the

Jewish Fables. Questioning opposed to Faith. 7
assembly in the Theatre had been dissolved, and he had Hom.
called to him and exhorted the disciples, he found it neces-  ¦
sary to sail away, though afterwards he returned to them.
It were worth inquiry, whether he stationed Timothy there at
that time'. For he says, that fhoit mightest charge some that
they teach no other doctrine : he does not menlion the per
sons by name, that he might not, by the openness of his
rebuke, render them more shameless. There were in tliat
city certain false Apostles of the Jews, who wished to oblige
the faithfiil to obser\'e the Jewish law, a fault he is every
where policing iu his Epistles; and this they did not from
motives of conscience, so much as from vainglory, and a
wish to have disciples, from jealousy of the blessed Paul, and
a spirit of opposition to him. This is meant by teaching
another doctrine.
Ver. 4. Neither give heed to fables and endless genealogies.
By ' fables' he does not mean the law; far from it; but
inventions and forgeries and counterfeit doctrines. For, it
seems, the Jews wasted their whole discourse on these
unprofitable points. They numbered up their fathers and
grandfathers, that they might have the reputation of historical
knowledge and research. That thou mightest charge some,
he says, that they teach no other doctrine, neither give
heed to fables and endless genealogies. Why does he call
them endless "? It is because they had no end, or none of
any use, or none easy for us to apprehend. Mark how he X
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 ^. 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 Uatt.
be opened unto you ; and, Search the Scriptures, for in them 'j'J^'^ ^
ye think ye have eternal life? The seeking there is meant 39.
of prayer and vehement desfre, and He bids search the Scrip-
f He must mean to suggest that this that this Epistle was written then.
is a reference to former times, for he « or ' incompatible with' ii»a<{iT/xi|.
knew the history too well to suppose

8 All knowledge of God presupposes Faith.
1 Ti^M. tures, not to introduce the labours of questioning, but to
— '—'- end them, that we may ascertain and settle their true mean
ing, not that we may be ever questioning, but that we may
have done with it. And he justly said, Charge some that
they teach no other doctrine, neither give heed to fables,
and endless genealogies, which minister questions rather
than the dispensation of God in faith ''. Justly has he said,
the dispensation of God. For great are the blessings which
God is willing to dispense ; but the greatness of them is not
conceived by reasoning. This must then be the work of
faith, which is the best medicine of our souls. This ques
tioning therefore is opposed to the dispensation of God.
For what is dispensed by faith ? To receive His mercies and
become better men; to doubt and dispute of nothing; but to
repose in confidence. For what ' ministers questions' dis
places faith and that which faith hath wrought and builded.
Christ has said that we must be saved by failh ; this these
teachers questioned and even denied. For since the an
nouncement was present, but the issue of it future, faith was
required. But they being preoccupied by legal observances
threw impediments in the way of faith. He seems also here
to glance at the Greeks, where he speaks of fables and
genealogies, for they enumerated their Gods.
(3) Let us not then give heed to questions. For we were
°'^*'" called Faithful, that we might unhesitatingly believe what is
delivered to us, and entertain no doubt. For if the things
asserted were human, we ought to examine them ; but since
they are of God, they are only to be revered and believed.
If we believe not, how shall we be persuaded of the existence
of a God? For how knowest thou that there is a God, when
thou callest Him to account? The knowledge of God is best
.shewn by believing in Him without proofs and demonstra
tions. Even the Greeks know this; for they believed
their Gods, telling them, saith one, even without proof; and
what? — That' they were the offspring of the Gods. But why
do I speak of the Gods ? In the case of a man, a deceiver
^r»«To$ and sorcerer'^, (I speak of Pythagoras,) they acted in like
ycu h The English version is ' godly MSS. nearly all Greek.
edifying,' from the reading olxcioiiiav. I or ' and wherefore," Because,' &c,
OiKsvtfMccv, as here, is the reading of See Acts 17, 28.

Heathenism itself exacts Faith. Human life requires it. 9
manner, for of him it was said', He said it''. And over their Hom.
temples was an image of Silence, and her finger on her ,-tV-
mouth, compressing her lips, and significantly exhorting all'/,p«
that passed by to be silent. Aud were their doctrines so
sacred, and are ours less so ? and even to be ridiculed ?
What extreme madness is this ! The tenets of the Greeks
indeed are rightly questioned. For they were of that nature,
being but disputes, conflicts of reasonings, and doubts, and
conclusions. But ours are far from all these. For human
wisdom invented theirs, but ours were taught by the grace of
the Spirit. Their doctrines are madness and folly, ours are
true wisdom. In their case there is neither teacher nor
scholar ; but all alike are disputants. Here, whether teacher
or scholar, each is to learn ' of him from whom he ought to
learn, and not to doubt, but obey; not to dispute, but
believe. For all the ancients obtained a good report through
faith, and without this every thing is subverted. And why do
I speak of it in heavenly things ? We shall find upon exa
mination that earthly things depend upon it no less. For with
out this there would be no trade nor contracts, nor any thing
of the sort. And if it be so necessary here in things that
are false, how much more in those '"
This then let us pursue, to this let us adhere, so shall we ba
nish from our souls all destructive doctrines, such, for instance,
as relate to nativity" and fate". If you believe that there is a
resurrection and a judgment, you will beable toexjjel 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'', and you will
not believe that there can be a nativity, that holds all things
together. Believe that there is a place of punishment, and a
Kingdom, and you will not believe in a nativity that takes
away our fi-ee agency, and subjects us to necessity aud force.
^ So Sav. mar. and Ms. C'olb. and seems necessary, unless the fault be
afterwards, 'And his was the five years' elsewhere: he must mean 'heavenly
silence, he closed his mouth with his things.' Comp. Luke 16, 11.
finger, and compressing his lips, &c.' ° Tcucrji. The same word is kept
' This seems the only way in which throughout the passage, though it
the Greek can be construed. The word sounds ill in places, for the sake of
vuli in the Latin, may come from fidelitv.
another reading, but the s?nse is plain. " 'El/ia^/iiv/i._
"" Uiitxis Say. conj. ixiivm, which P 0s« ¦^^stiiZii ' a God providing.'

10 Objections lo Providence turned against Fatalism.
1 Tim. Neither sow, nor plant, nor go to war, nor engage in any
-!.^ work whatever ! For whether you will or not, things will pro
ceed according to the course of nativity ! What need have
we more of Prayer ? And why should you deserve to be a
Christian, if there be this nativity ? for you will not then
be responsible. And whence proceed the arts of life ? are
these too from nativity ? Yes, you say, and it is fated to one to
become wise with labour. But can you shew me one who
has learnt an art without labour? You cannot. It is not
then from nativity but from labour that he derives his skill.
But why does a man who is corrupt and wicked become rich,
without inheriting it from his father, while another, amidst
infinite labours, remains poor ? For such are the questions
they raise, always arguing upon wealth and poverty, and
never taking the case of vice and \'irtue. Now in this ques
tion talk not of that, but shew me a man who has become
bad, whilst he was striving to be good; or one that, without
striving, has become good. For if Fate has any power, its
power should be shewn in the most important things; in vice
and virtue, not in poverty and riches. Again you ask, why is
one man sickly and another healthy ? why is one honoured,
another disgraced? Why does every thing succeed well with
this man, whilst another meets with nothing but failure and
impediments? Lay aside the notion of nativity, and you
will know. Believe firmly that there is a God and a Provi
dence, and all these things will be cleared up. ' But I can
not,' you say, ' conceive that there is a Providence, when there
is such disorder. Can I believe that the good God gives
wealth to the fornicator, the corrupt and dishonest man, and
not to the virtuous ? How can I believe this ? for there must
be facts to ground belief.' Well then, do these cases pro
ceed from a nativity that was just, or unjust-? ' Unjust,' you
say. Who then made it ? ' Not God,' you say, ' it was unbe-
gotten.' But how can the unbegotten produce these things ?
for they are contradictions. ' These things are not then in
any wise the works of God.' Shall we then inquire who
made the earth, the sea, the heavens, the seasons ? ' Nativity,'
you answer. Did nativity then produce in things inanimate
such order and harmony, but in us, for whom these things
were made, so much disorder? As if one, in building a

Judgment to come. Best things now fairly shared. 11
house, should be cai-eful to make it magnificent, but bestow Hom.
not a thought upon his household. But who preserves the  : — -
succession of the seasons ? Who established the regular
laws of nature ? Who appointed the courses of day
and night? These things are superior to any such nati
vity. ' But these,' you say, ' came to be of themselves.' And
yet, how can such a well-ordered system spring up of itself?
' But whence,' you say, ' come the rich, the healthy, the re
nowned, and how are some made rich by covetousness, some
by inheritance, some by violence ? and why does God suffer
the wicked to be prosperous ?' We answer, Because the
retribution, according to the desert of each, does not take
place here, but is reserved for hereafter. Shew me any such
thing taking place Then ! ' Well,' say you, ' give me here, and
I do not look for hereafter.' But il is because you seek here, Comp.
that you receive not. For if when earthly enjoyment 184'^^^''
not within your reach, you seek present things so eagerly as
to prefer them to fiiture, what would you do if you were in pos
session of unmixed pleasure ? God therefore shews you that
these things are nothing, and indifferent; for if they were not
indifferent. He would nol bestow them on such men. You will
own that it is a matter of indifference whether one be tall or
short, black or white ; so is it whether one be rich or poor. For,
tell me, are not things necessary bestowed on all equally, as
the capacity for virtue, the distribution of spiritual gifts ? If
you understood aright the mercies of God, you would not
complain of wanting worldly things, whilst you enjoyed these
best gifts equally with others; and knowing that equal dis
tribution, you would not desire superiority in the rest. As if
a servant enjoying from his master's bounty food, clothing, and
lodging, and all other necessaries equally with his fellow
servants, should pride himself upon having longer nails, or
more hair upon his head; so it is for a Christian to be elated
on account of those things, which he enjoys only for a time.
For this reason it is, that God withdraws those things from
us, to extinguish this madness, and transfer om- affections
from them to heaven. But nevertheless we do not learn
wisdom. As if a child possessing a toy, should prefer it to
things necessary, and his father, to lead him against his will
to what was better for him, should deprive him of his toy ; so

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

1 Ed. T^c(pris, ' food.' St. Chrys. undoubtedly wrote r^uf^s.

HOMILY II.

1 Tim. i. 5, 6, 7.
Now the end of the commandment is charity out of a pure
heart, and of a good conscience, and offaith unfeigned:
From which some having swerved have turned aside unto
vain jangling; Desiring to be teachers of the late; un
derstanding neither what they say, nor whereof they
affirm.
Nothing is so injurious to mankind as to undervalue
friendship ", and not to cultivate it with the greatest care ;
as nothing, on the other hand, is so beneficial, as to pursue
it to the utmost of our power. This Christ has shewn, where
He says, If two of you shall agree on earth, as touching any Matt.
thing that they shall ask, it .shall be done for them of My '
Father; and again, Because iniquity shall abound, love shall Matt.
wax cold. It is this that has been the occasion of all heresies. '
For men, because they loved not their brethren, have envied
those who vt^ere in high repute, and from envying, they have
become eager for power, and from a love of power have
introduced heresies. On this account Paul having said, that
thou mightest charge some that they teach no other doctrine,
now shews that the manner in which this may be effected is
by charity. As therefore when he says, Christ is the end of -Rom.
the Law, that is, its fulfilment, and this is connected with ^°' *•
" fiXlas. He uses a term common to the Heathen in speaking of all mankind.

14 Judaizing Teachers. Faith and Love connected.
1 Tim. the former, so this"* commandment is imphed in love. The
hill: 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 iu
words, but which flows from the disposition, fi-om 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. 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 beheves in God cannot endure to lay aside.
Ver. 6. From which some having swerved have turned
aside to vain jangling.
' rixvis He has well said, swerved, for it requires skill ', to shoot
straight and not beside the mark, to have'' the direction
of the Spirit. For there are many things to tui-n us aside
from the right course, and we should look but to one object.
Ver. 7. Desiring to be teachers ofthe law.
Here we see another cause of evil, the love of power.
Matt. "VVherefore Christ said, Be not ye called Rabbi; and the
Gal. 6, Apostle again, For neither do they keep the law, but that
^^" they may glory in your flesh. They desire preeminence, he
means, and on that account disregard truth.
Understanding neither what they say, nor whereof they
affir'm. 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 ", but from their not retaining love.
>> Rather perhaps ' the command- does away with all difficulty.
ment itself,' reading bStw for aum. ' Montf. would insert Iu, ' so that
The sense is, ' as the law conducts to we have need of the direction," and so
love, and love supersedes the law, so old Lat.
&c-.' we might also read ko.) tcut, Ikk',^ d i, c. as being attached to it.
tyt^irett for ». w. tKUvaiv l^irut. which

Culpable ignorance. Lawful use of the Law. 15
Nay, and their very ignorance arose from these causes. For Hom.
when the soul abandons itself to carnal things, tlie clearness  '—
of its vision is dimmed, and falling from love, it drops into
contentiousness, and the eye of the mind is blinded. For he
that is possessed by any desire for these temporal things, in
toxicated, as he is, with passion, cannot be an impartial judge
of truth ".
Not know^ing 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 figm-e of spiritual things, proceeds in a more
engaging way to praise the law, calling the Decalogue here
the law, aud by means of it discarding the rest. For if even
tiiese precepts punish ti-ansgressors, 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 lawfuDy, is it not good ?
Nay, even so it is good. But what he means is this; if
any one fiilfils 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
unlawfiilly. 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 lawfiiUy, who governs himself,
though not as constrained by the letter of it. He uses the
law lawfully who is conscious that he does not need it, for
he who is already so virtuous that he fulfils it not from fear
' So Horace, lUholdsthat judge the balances of truth
— male verum examinat omnis. Who takes a bribe.
Corruptusjude.v. 1 Ep. xvi. 62.

16 The Law least needed by those who keep it best.
i^TiM. of it, but fi-om a principle of virtue, 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 righte
ous man, who has attained unto virtue. He therefore uses the
law lawfully, who does not require to be instructed by it.
(2) For as points in reading are set before children ; but he who
does what they direct, without their aid, from other knowledge,
shews more skill, and is a better reader ; so he who is above
the law, is not under the schooling of the law. For he keeps
it in a much higher degree, who fiilfils it not from fear, but
from a virtuous inclination ; since he that fears punishment
does not fulfil il in the same manner as he that aims at re
ward. He that is under the law doth it not as he that is
above the law. For to live above the law is lo use it law
fiiUy. He uses it lawfully, and keeps it, who achieves things
beyond the law, and who does not need its instructions. For
the law, for the most part, is prohibition of evil; now this
alone does not make a man righteous, but the performance
of good actions besides. Hence those, who abstain from evil
like slaves, do not come up to the mark of the law. For it
was appointed for the punishment of transgression. Such
men indeed use it, but it is to dread its punishment. It is
Rom. said, Wilt thou not be afraid of the power ? do that which is
^^'^- good: whichimplies, thatthe 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 lo him who
hath some hurl, 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
Rom. what to him who is deserving of reward ? By the law is the
knowledge of sin. What then with respect to the righteous ?
the law is not made, he says,ybr a righteous man Where
fore? 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.
' Oderunt peccare honi virtutis 'Tis love of virtue .makes good men
amore. hate vice. Hor.

3,20.

Crimes of the Jews, llie Gospel why called glorious. 17
But the tractable horse needs not the curb, nor the man that Hom.
can dispense with instruction the schoolmaster.  .
But for the lawless and disobedient, for the ungodly and
for sinners, for fhe unholy and profane, for murderers of
fathers and murderers of mothers. Thus he does not slop
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 andmurderers of mothers ; they were /'J'o-
fane and unholy, for these too he means when he says, ungodly
and .sinners, and being such, the law was necessarily given to
them. For did they nol repeatedly worship idols ? did they not
stone Moses? were not their hands imbrued in the blood oftheir
kindred ? Do nol the prophets constantly accuse them of these
things ? But to those who are instructed by a heavenly philo
sophy, these commandments are superfluous. For murderers
qf fathers and murderers of mothers, for manslayers, for
whoremongers, for them that defile themselves with mankind,
for menstealers, for liars, for perjured persons, and if there
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 Qospel ofthe blessed
God, which was committed to my trust.
Thus the Law is still necessary for the confirmation of the
Gospel, yet to those who obey it is unnecessarj'. And he calls
the Gospel glorious. There were some who were ashamed of its
persecutions, and of the sufferings of Chiist, and so for the sake
of these, as well as for others, he has called it the glorious Gos
pel, thus shewing thai the sufferings of Christ are our glory.
And perhaps he glances too at the future. For if our present
state is exposed to shame and reproach, it will not be so here
after ; and it is to things future, and nol to things present, that the
Gospel belongs. Why then did the Angel say, Behold, I bring Luke
you good tidings of great Joy J'or unto you is born a Saviour? '
Because He was bom lo be their Saviour, though His mira
cles did not commence from His birth. According to the Qos-
c

18 The glory ofthe Saints is within them.
1 Tim. pel, he saith, of the blessed Qod. The glory 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
1 Cor. so ; when His enemies shall be put under His feet, when there
' " shall be nothing opposed, when the just shall behold all
1 Cor. those blessed things, which eye hath not seen, nor ear heard,
' ' and which have not entered into the heart of man. For I
John will, says our Saviour, that they also may be with Me, where
''' '¦ I am, that they may behold My glory, Vihich Thou hast given Me,
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.
Psalm For his glory, it says, shall not descend after him. 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 multi
tude of servants, or of chariots, nor in costly garments. In
dependently of these things, the man himself is clothed with
glory. Here, without these things, the man appears naked.
In the baths, we see the illustrious, the undistinguished,
and the base, alike bare. Often have the great been exposed
to danger in public, being left on some occasion by their ser
vants. But in that world men carry their glory about with
them, and the Saints, like the Angels, wherever they appear,
have their glory in themselves. Yea rather as the sun needs
no vestures, and requires no foreign aid, but wherever he
appears, his glory at once shines forth ; so shall it then be.
(3) Let us then pursue that glory, than which nothing is more
venerable ; and leave the glory of the world, as beyond any
Ecclus. thing worthless. Boast not qf thy clothing and raiment.
' ' This was the advice given of old to the simple. Indeed the
dancer, the harlot, the player, are arrayed in a gayer and
more costly robe than thou. And besides, this boasting
were of that, which if but moths attack, they can rob thee
" It is literally, ' The Gospel of the ix. 4. and viii. 30. 2. Cor. iii. 7, seqq.
glory of the Blessed God.' Comp. Rom. Heb. ix. 1, 14.

Vanity of Gold and Silks. Spiritual Perfume. 19
of its enjoyment. Dost thou see what an unstable thing it Hom.
is, this glory of the present life ? Thou pridest thyself upon -H.^-
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 ftiller's, but the maker of it, that is admired.
Yet the block wears it, and has it bound on itself And as
that wears it, but not for use, even so do some of these women,
for the benefit of the garment, to air it, they say, that it may
not be moth-eaten! Is it not then the extreme of folly to be
solicitous about a thing so worthless, to do any thing what
ever, to risk your salvation for it, to make a mock at Hell, to
set God at defiance, to overlook Christ hungering? Talk not
of the precious spices of India, Arabia, and Persia, the moist
and the 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 offen
sive, as if one should waste perfiimes upon dirt, or distil balms
upon a brick. There is, if you desire it, a precious ointment
and a fragrance, with which you might anoint your soul ; nol
brought from Arabia, or Ethiopia, nor from Persia, but from
heaven itself; purchased not by gold, but by a virtuous will,
and by faith unfeigned. Buy this perfume, the odour of
which is able to fUl the world. It was of this the Apostles
savoured. For we are (he says) a sweet savour, to some qf^ cm.
death, to others of life. 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 gar
ments of the Apostles; and Paul's garments were so impreg
nated with it, that they cast out devils. What balmy leaf,
what cassia, what myrrh so sweet or so efficacious as this
perfume ? For if it put devils to flight, what could it not
c2

20 Baptismal purity. Foulness of sin .
1 Tim. effect? With this ointment let us furnish ourselves. And the
^'"- "i-aceof the Spirit will provide it through almsgiving. Of

•gr£__ these we shall savour, when we go into the other world. And
'al.she as here, he » that is perfumed with sweet odours 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 savour, all arise and make
room. And even here devils and all vices are afraid to ap
proach it, and cannot endure it, for il chokes them. Let us
then not bear about us that perfume which is a mark of effemi
nacy, but this, which is a mark of manhood, which is truly ad
mirable, which fills us with a holy confidence. This is a
spice which is not the produce of the earth, but springs from
virtue, which withers not, but blooms for ever. This is it
that renders those who possess it honourable. With this we
are anointed at our Baptism, then we savour sweetly of it;
but it must be by our care afterwards that we retain the
savour. Of old the Priests were anointed with ointment, as
an emblem of the virtue, the fragrance of which a Priest should
diffuse around him.
But nothing- is more offensive than the savour of sin,
Psalm which made the Psalmist say, My wounds stink and are cor-
38, 5. )-ii,pf_ For sin is more foul than putrefaction itself What,
for instance, is more offensive than fornication ? And if this is
nol perceived at the time of its commission, yet, after it is
committed, its offensive nature, the impurity contracted in it,
2 Sav. and the curse^ , and the abomination of it is perceived. So it is
Ben ^^^^ '^^^ ^^°- S^fo^s il is committed it has something of plea-
ai.yof sure, but after its commission, the pleasure ceases and fades
away, and pain and shame succeed. But with righteousness it is
the reverse. At the beginning il is attended with loU, but in the
end with pleasure and repose. But even here, as in the one
case the pleasure of sin is no pleasure, because of the expect
ation of disgrace and punishment, so in the other the toil is
not felt as toil, by reason of the hope of reward. And what is
the pleasure of dmnkenness ? The poor gratification of
drinking, and hardly that. For when insensibility follows,
and the man sees nothing that is before him, and is in a
worse state than a madman, what enjoyment remains ? Nay,

Pleasures of sin unsatisfying. 21
one might well say there is no pleasure in fornication itself. Hom.
For when passion has deprived the soul of its judgment, can  —

there be any real delights ? As well might we say that the
itch is a pleasure ! I should call that true pleasure, when the
soul is not affected by passion, not agitated nor overpowered
by the body. For what pleasure can it be to grind the
teeth, to distort the eyes, to be irritated and inflamed beyond
decency? But so far is it from being pleasant, that men
hasten to escape from il, and when il is over are in pain.
But if it were pleasure, they would wish not to escape from it,
but to continue it. It has therefore only the name of plea
sure. But not such are the pleasures enjoyed by us; theyare
truly delightful, they do not agitate nor inflame. They leave
the soul free, and cheer, and expand it. Such was the plea
sure of Paul when he said, In ihis I rejoice, yea, and ! w-illFb.il.
rejoice; and again, Rejoice in the Lord always. For sinful ^J^^
pleasui-e is attended with shame and condemnation ; it is in- 4, i-
dulged in secret, and is attended with infinite uneasiness.
But from all these the true pleasure is exempt. This then
let us pursue, that we may attain those good things to come,
through the grace and mercy of our Lord Jesus Christ, to
Whom &c.

HOMILY III.

1 Tim. i. 12, 13, 14.
And I thank Christ Jesus our Lord, who hath enabled me,
for that he counted me faithful, putting me into the
ministry; who was before a blasphemer, and a persecutor,
and injurious: but I obtained mercy, because I did it
ignorantly in unbelief. And the grace of our Lord was
exceeding abundant, with faith and love which is in Christ
Jesus.The advantages arising from humility are generally acknow
ledged, and yet it is a thing not easily to be met with. There
is affectation of humble talking enough and to spare, but
humbleness of mind is no where to be found. This quality
was so cultivated by the blessed Paul, that he is ever looking
out for inducements to be humble. They who are conscious
to themselves of great merits must struggle much with them
selves if they would be humble. And he too was one likely
to be under violent temptations, his own good conscience
swelling him up like a gathering humour. Observe therefore
his method in this place. ' I was intnisted,' 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 ofthe other; as we should say, that those who
require punishments, and chains, have no right to be
admitted into the train of philosophers.' Being filled there-

St. Paul magnifies Grace, but asserts Free Will. 23
fore with high thoughts, and having used magnificent ex- Hom.
pressions, he at once depresses himself, and engages others  -
also to do the Uke. Having said therefore that " the Gospel
was committed to his trust ;" lest this should seem to be
said fi-om 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 every where, we see, he conceals his own
merit, and ascribes every thing to God, yet so far only, as
not to take away free will. For the unbeliever might perhaps
say. If every thing is of God, and we contribute nothing of
ourselves, while He turns us, as if we were mere wood and
stone, from wickedness to the love of wisdom, why then
did He make Paul such as he was, and not Judas ? To
remove this objection, mark the prudence of his expression,
Wliich 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, IVho enabled me. This is God's
part: then his own again. Because He counted me faithful.
Surely because he would be serviceable of his own part.
Ver. 13. Putting me into the ministry, who was before a
blasphemer, and a persecutor, and injurio-us ; 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 lo 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 il 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 tui-n backward, but
though assaulted every day with darts innumerable, lo bear
up manfully, and remain firm and imperturbable. This was
the effect of no human power, and yet not of Divine influence
edone, but of his own resolution also. For that Christ chose
him with a foreknowledge of what he would be, is plain from
the testimony He bore to him before the commencement of
his preaching. He is a chosen vessel unto me, to bear my Acts 9,
name before the Gentiles and kings. For as those who bear '

24 St. Paul trusted because faithful. His humilily.
1 Tim, the royal standard in war" require both strength and address,
JiL^h- that they may nol let it fall into the hands of the enemy; so
those who sustain the name of Christ, not only in war but in
peace, need a mighty strength, to preserve it uninjured from
the attacks of accusers. Great indeed is the strength required
to bear the name of Christ, and to sustain il well, and bear
the Cross. For he who in action, or word, or thought, does
any thing unworthy of Christ, does not sustain His name,
and has not Christ dwelling in him. For he that sustains
that name bears il in triumph, not in the concourse of men,
but through the very heavens, while all angels stand in awe,
and attend upon him, and admire him.
/ thank the Lord, who hath enabled me. Observe how
he thanks God even for that which was his own part. For
he acknowledges it as a favour from Him that he was a chosen
vessel. For this, O blessed Paul, was thy own part. For
God is no respecter of persons ''. But I thank Him that he
thought ine worthy of this ministry. For this is a proof
that He esteemed me faithful. The steward in a house is
nol only thankful to his master that he is trusted, but con
siders it as a sign that he holds him more faithful than others :
so it is here. Then observe how he magnifies the mercy and
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
'B.om. knowledge. 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 humilily, that he is not
satisfied to call himself a persecutor and a blasphemer, but
he aggravates his guUt, shewing that it did nol stop with
himself, that il was not enough that he was a blasphemer,
but in the madness of his blasphemy he persecuted those
who were willing to be godly".
» One copy has, ' which is usually who, without regard to a man's quali-
oalled Laburum,' perhaps a mistake ties, should arbitrarily (or on external
for Labarum, but Socrates has Labo- grounds, such as birth, wealth, &c.)
rum. Thefirst standard known to have prefer him to others; God therefore
been so called was that of Constantine, does not do this. Rom. 2, 11. Col. 3,
which bore the Christian symbol. 25. Acts 10, 34.
I> He would be a respecter of persons, ' liiji/iiTv, ' to worship aright.'

Jewish Rulers sinned not in ignorance like St. Paul. 25
But ! obtained mercy becau.se I did it iqnorantly in un- Hom.
belief " I}}—
Why then did other Jews not obtain mercy ? Because
what they did, they did not ignorantly, but wilfully, well
knowing what they did. For this we have the testimony of
the Evangelist. Many of the Jews believed on Him, but Johni2,
because of the Pharisees they did not confess Him. For ihey*^' ^^-
loved the praise of men more than the praise of God. And
Christ again said to them, How can ye believe, who receive john 5
honour one of another? and the parents of the blind man **•
said these things for fear ofthe Jews, lest they shoidd be put ja\m. 9,
out of the synagogue. Nay the Jews themselves said, ^^•
Perceive ye how we avail nothing? behold, the world is gone john}^,
after Him.. Thus their love of power was every where in 1^-
their way. When they admitted that no one can forgive
sins but God only, and Christ immediately did that very
thing'', 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 silting al the feet of
Gamaliel, and took no part vvith the multitude who conspired
against Jesus: for Gamaliel does nol appear to have been
an ambitious man. Then how is il that afterwards Paul was
found joining- with the multitude? He saw the doctrine
grovsing, and on the point of prevailing, and being generally
embraced. For in the lifetime of Christ, the disciples con
sorted with Him, and afterwards with their teachers ', but ' i. e.
when they were completely separated, Paul did not act as the teaTh-
other Jews did, from the love of power, but from zeal. For ers.
what was the motive of his journey to Damascus ? He thought
the doctrine pernicious, and was afraid that the preaching of
it would spread every where. But with the Jews it was no
concern for the multitude, but the love of power, that influenced
their actions. Hence they say, TTie Romans will come and John\i,
take away both our place ancl nation. What fear was this that '
agitated them, but that of man ? But it is worthy of inquiry,
how one so skilful in the law as Paul could be ig-noraul ?
For it is he who says, which He had promised bej'ore Rom. 4,
by His holy prophets. How is it then that thou knowest not, '
thou who art zealous of the law of their fathers, who wert
<l i. c. proved that He had done it, by a direct appeal to God.

26 Mercy implies ill desert ; Ghace is more than Mercy.
iTiM. 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,
1 Cor. 7 am not meet to be called an Apostle. It is for this he
' ¦ confesses his ignorance, which was produced by unbehef.
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
Acts 14, another place we find him exclaiming. Sirs, why do ye these
things to us ? we also are men of like passions ¦with you. So
1 Cor. again, He counted me faithful. And again, / laboured more
' ' abundantly than they all, yet not I, hut the grace of God
Philip, which was with me. And again. It is He that worketh in
' ' us both to will and to do. Thus in acknowledging that he
obtained mercy, he owns that he deserved punishment,
since mercy is for such. And again in another place he
Rom. says of the Jews, Blindness in part is happened to Israel.
11, 25. Yqx. 14. And the grace qf our Lord was exceeding
abundant with faith and love which is in Christ Jesus.
This is added, lest hearing that he obtained mercy, we
should understand by it only, that being deserving of punish
ment, as a persecutor and blasphemer, nevertheless he was
not punished. But mercy was not confined to this, that
punishment was not inflicted; many other great favours
are implied by it. For not only has God released us from
the impending punishment, but He has made us righteous too,
and sons, and brethren, and heirs, and joint-heirs. Therefore
it is he says, that grace was exceeding abundant. For the
gifts bestowed were beyond mercy, since they are not such
as would come of mercy only, but of affection and excessive
love. Having thus enlarged upon the love of God which,
not content with shewing mercy to a blasphemer and perse
cutor, conferred upon him other blessings in abundance, he
has guarded against that error of the unbelievers which takes
away free will, by adding, with faith and love which is in
Christ Jesus. Thus much only, he says, did we contribute.
We have believed that He is able to save us.

Love to God through Christ. Apathy of Men. 27
Let us then love God through Christ. What means Hom.
' through Christ' ? That it is He, and not the Law, who - ^^^'

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

e It— 'ilk— see Hom. i. p. 6. Stat. XX. Tr. p. 325, and Herbert's
' See next paragraph, and Hom. on Poems, No. LXVIII.

1,14.

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

Envying of Christ. Love to enemies possible. 29
insults by our covetousness and our rapacity. And does any Hom.
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 lo
wish the benefit to come nol from others, but from ourselves.
But this cannot be for Christ's sake, but for our own : other
wise, it would be a matter of indifference, whether the good
were done by others or ourselves. If a physician found him
self unable to cure his son, who was threatened with blind
ness, would he reject the aid of another, who was able to
effect the cure ? Far from il ! ' Let my son be restored,' he
would almost say lo him, ' whether il is to be by you or by me.'
And why ? Because he would nol conside"r himself, but wbat
was beneficial to his son. So, were our regard to Christ, it
would lead us to say, " Let good be done, whether by our
selves or by any other." As Paul said, Wliether in pretence ph;i\^,
or in truth, Christ is preached. In the same spirit Moses ^' ^^-
answered, when some would have excited his displeasure
against Eldad and Modad, because they prophesied, Enviest Numb.
thou for my sake? Would God that all the Lord's people^^''^ '
were projohets! These jealous feelings proceed from vain
glory; and are they not those of opponents and enemies? Doth
any one speak ill of you? Love him! It is impossible, you
say. Nay, if you will, it is quite possible. For if you love
him only who speaks well of you, what thanks have you ?
Il is not for the Lord's sake, but for the sake of the man's
kind speech that you do il. Has any one injured you ? Do
him good! for in benefiting him who has benefited you,
there is little merit. Have you been deeply wronged and
suffered loss ? Make a point of requiting it with the contrary.
Yes, I entreat you. Let this be the way we do our own part.
Let us cease from hating and injuring our enemies. He com
mands us to love our enemies : but we persecute Him whUe Matt.
He loves us. God forbid! we all say in words, but not so 5. «¦
in deeds. So darkened are our minds by sin, that we tolerate
in our actions what in words we think intolerable. Let us
desist then from things that are injurious and ruinous to our
salvation, that we may obtain those blessings which as His

30 Christ brings His friends to Glory.
1 Tim. friends we may obtain. For Christ says, / will that where I
^' ^'*' am,, there My disciples may be also, that they may behold
17, 24. ^y Qlo^Vi which may we all attain, through the grace and
love of Jesus Christ.

HOMILY IV.

1 TiM. i. 15, 16.
This is a faithful saying, and worthy of all acceptation,
that Christ Jesus came into the world to save sinners;
of whom I am chief. Howbeit for this cause I obtained
mercy, that in ¦me first Jesus Christ might shew forth all
longsuffering,for a pattern to them which should hereafter
believe on Him to life everlasting.
The favours of God so far exceed human hope and
expectation, that often they are not believed. For God has
bestowed upon us such things as the mind of man never looked
for, never thought of. It is for this reason that the Apostles
spend much discourse in securing a belief of the gifts that
are granted us of God. For as men, upon receiving some
great good, ask themselves if it is not a dream, as not be
lieving it ; so it is with respect to the gifts of God. What
then was it that was thought incredible ? That those who
were enemies, and sinners, neither justified by the law, nor
by works, should immediately through faith alone be ad
vanced to the highest favour. Upon this head accordingly
Paul has discoursed at length in his Epistle to the Romans,
and here again at length. This is a faithful saying, he says,
and worthy of all acceptation, that Christ Jesus came into
the world to save sinners.
As the Jews were chiefly attracted by this, he persuades
them not' to give heed to the law, since they could not attain
» Sav. omits ' not ;' so the sense will would prove that men could not be
be, that a due consideration of the Law saved by it.

32 Justice and Mercy meet only in the Gospel.
1 XiM. 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 after
wards be saved by his faith alone. On this account he says,
It is a saying to be believed. But some not only disbelieved,
but even objected, as the Greeks do now. Let us then do
evil, that good may come. This was the consequence they
Rom. 3, drew in derision of our failh, from his words. Where sin
g' 20*^ abounded, grace did much more abound. So when we dis
course lo them of Hell, they say. How can this be worthy
of God ? When man has found his servant offending, he for
gives it, and thinks him worthy of pardon; and does God
punish eternally ? And when we speak of the Laver, and of
the remission of sins through it, this loo they say is unworthy
of God, that he who has committed offences without number
should have his sins remitted. What perverseness of mind is
this, what a spirit of contention does il manifest ! Surely if
forgiveness is an evil, punishment is a good ; but if punish
ment is an evil, remission of il is a good. I speak according
to their notions, for according to ours, both are good. This
I shall shew at another time, for the present would not suffice
for a matter so deep, and which requires to be elaborately
argued. I must lay it before your Charity at a fitting season.
At present let us proceed with our proposed subject. This
is a faithful saying, he says. But why is il to be believed ?
This appears both fi-om what precedes and from what
follows. Observe how he prepares us"" for this assertion,
and how he then dwells upon it. For he hath previously
declared that He shewed mercy lo me a blasphemer and a
persecutor; this was in the way of preparation. And nol only
did He shew mercy, but He accounted me faithful. So far
should we be, he means, from disbelieving that He shewed
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.
"> Or, ' gives proof beforehand,'

St. Paul a sinner, though righteous in the Law. 33
But how is it, that he here calls himself a sinner, nay, the Hom,
chief of sinners, whereas he elsewhere asserts that he was  '—

touching the righteousness which is in the law blameless ? F^'^' 3,
Because with respect to the righteousness which God has
wrought, the justification which is really sought, even those
who are righteous'' in the law are sinners, /o>- ail have'Rom.s,
sinned, and come short of the glory of God. Therefore he
does not say righteousness simply, but the righteousness
which is in the law. As a man that has acquired wealth,
with respect to himself appears rich, but upon a comparison
with the treasures of kings is very poor and the chief of the
poor; so it is in this case. Compared with Angels, even
righteous men are sinners; and if Paul, who wrought the
righteousness that is in the law, was the chief of sinners,
what other man can be called righteous ? For he says not
this to condemn his own life as impure, let not this be imagined;
but comparing his own legal righteousness with the righte
ousness of God, he shews it lo 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
m^ first Jesus Christ might shew forth all long suffering, for
a pattern to them which should hereafter believe on Him
to life everlasting.
See how he further humbles and depreciates himself, by (2)
naming a fresh and less creditable reason. For that he ob
tained mercy on account of his ignorance, does not so much
imply that he who obtained mercy was a sinner, or under
deep condemnation; but to say that he obtained mercy in
order that no sinner hereafter might despair of finding mercy,
but that each might feel sure of obtaining the like favour,
this is an excess of humiliation, such that even in calling
himself the chief of sinners, a blasphemer and a persecutor,
and one not meet to be called an Apostle, he had said
nothing like it. This will appear by an example. Suppose
a populous city, all whose inhabitants were wicked, some
more so, and some less, but all deserving of condemnation;
and let one among that multitude be more deserving of punish
ment than all the rest, and guilty of every kind of wickedness.
If it were declared that the king was willing to pardon all, it
« The word ' righteous' seems to be understood in ' righteou3ness,'just before.
D

34 St. Paul's humility in representing his own case.
1 Tim. would not be so readily beheved, as if they were to see this
^' ^^' most wicked wretch actually pardoned. There could then
be no longer any doubt. This is what Paul says, that God,
willing to give men full assurance that He pardons all their
transgressions, chose, as the object of His mercy, him who was
more a sinner than any; for when I obtained mercy, he
argues, there could be no doubt of others: as familiarly
speaking we might say, ' If God pardons such an one. He
will never punish any body;' and thus he shews that he
himself, though unworthy of pardon, for the sake of others'
salvation first obtained that pardon. Therefore, he says,
since I am saved, let no one doubt of salvation. And observe
the humility of this blessed man ; he says not, that in me He
might shew forth His longsuffering, but all longsuffering ;
as if he had said, greater longsuffering He could not shew
in any case than in mine, nor find a sinner that so required
all His pardon, all His longsuffering ; not a part only, like
those who are only partially sinners, but all His longsuffer
ing. For a pattern to those who should hereafter believe. This
is said for comfort, for encouragement ''. 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 Qod, be honour and glory for ever and ever.
Amen. For these things, then, we glorify not the Son only, but
the Father. Here let us argue with the heretics. Speaking
of the Father, he says. To the only God. Is the Son then not
• lit. m- God ? The only immortaP. Is the Son then not immortal ?
ibie. Or does He not possess that Himself, which hereafter He
will give to us ? Yes, they say. He is God and immortal, but
nol 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.
¦¦ (TfaTjoa-B,- al. lmirr(i(pm, ' bringing about conversion.'

Heretical inference from Doxology disproved. 35
For a thing must either be destructible, or altogether in- Hom.
destructible. Are we men then immortal even as He ? ^^'
God forbid! Surely not! Why? because He has it by nature,
but we adventitiously. Why then do you make the differ
ence ? Because the Father, he says, is made such as He is
by no other : but the Son is what He is, from the Father.
This we also confess, not denying that the Son is generated
from the Father incorruptibly". 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 refen-ed again to
Him. And since He generated Him omnipotent and such
as He is in Himself, it is not^ more the glory of the Son
than of the Father, that He is self-sufficient, and self-main
tained, and free from infirmity. It has been said of the Son,
By whom He made the worlds. Now there is a distinction Heb. i,
observed among us between creation and workmanship ^.
For one works and toils and executes, another rules ; and
why ? because he that executes is the inferior. But it is not
so there; nor is the sovereignty with One, the workman
ship with the Other. For when we hear. By whom He
made the worlds '', we do not exclude the Father from creation.
Nor when we say. To the King immortal ', do we deny domi
nion to the Son. For these are common to the One and the
Other, and each belongs to Both. The Father created, in
that He begat the creating Son; the Son rules, as being Lord
of all things created. For He does not work for hire, nor in
obedience to others, as workmen do among us, but from His own
goodness and love for mankind. But has the Son '' ever been
seen ? No one can affirm this. What means then. To the King
immortal, in^visible, the only wise'' God ? Or when it is said,
There is no other name whereby we must be saved : and Acts 4,
again, There is salvation in no other f
' al. ' out of time.' which we have no word but ' worlds'
' It is necessary here to insert a nega- taken in an extended sense).
tive, or to read euKtm for oixDov. '' i. e. in His Divine Nature.
8 xTitis. Hales conjectures xrwii, ' B. omits wise throughout, and
possession. But this may be doubted, then only applies to the words before,
as xTiZm means ' to found,' as a king and the argument here is complete ; viz.
fovmda a city. The workmen b'uild, that there is One God, of whom aU this
but do not found. is said, that is, the Ever Blessed
¦> or ' the ages.' Heb. I, 2. Trinity. Some good MSS. favour this
' or 'King of Ages.' {a'lmm, for reading in the text.
d2

36 How to glorify God in our body and our spirit.
1 Tis. To Him be honour and glory for ever. Amen.
^' Now honour and glory are not mere words ; and since He
has honoured us not by words only, but by what He has done
for us, so let us honour Him by works and deeds. Yet this
honour touches us, while that reaches not Him, for He needs
not the honour that comes from us, we do need that which is
from Him.
(3) In honouring Him, therefore, we do honour to ourselves.
He who opens his eyes to gaze on the light of the sun, receives
delight himself, as he admires the beauty of the star, but does
no favourto that luminary, nor increases its splendour, for it con
tinues what it was ; much more is this true with respect to God.
He who admires and honours God does so to his own salva
tion, and highest benefit; and how ? Because he follows after
1 Sam. virtue, and is honoured by Him. For them that honour Me,
*' ¦ He says, / will honour. How then is He honoured, if He
enjoys no advantage fi-om our honour? Just as He is said to
hunger and thirst. For He assumes every thing that is
ours, that He may in any wise attract us to Him. He is
said to receive honours, and even insults, that we may
be afraid. But with all this we are not attracted towards
Him!
Moral. Let Us then glorify Qod, and bear God'° both in our body
6 20^ and in our spirit. And how is one to glorify Him in the
body ? saith one, and how in th e spirit ? The soul is here called
the spirit to distinguish it from the body. But how may we
glorify Him in the body and in the spirit ? He glorifies Him
in the body, who does not commit adultery or fornication,
who avoids gluttony and drunkenness, who does not affect
a shewy exterior, who makes such provision for himself as
is sufficient for health only : and so the woman, who does not
perfume nor paint her person, but is satisfied to be such as
God made her, and adds no device of her own. For why
dost thou add thy own embellishments to the work which
God made? Is not His workmanship sufficient for thee? or
dost thou endeavour to add grace to it, as if forsooth thou wert

¦" aju.^1,. St. Chrys. is almost the ^oj-tate Deumincorpore vestro.' On the
°"'y ^5^'*'''' authority for the reading of passage his reading so seems not quite
the Vulgate, well known as the Capi- decided. See Soholz, and Hom. xviii.
tulum of the 9th hour, ' glorificate e< on 1 Cor. vi. 20. Tr. p. 237.

Paint condemned. Danger and right use of Beauty. 37
the better artist"? It is not for thyself, but to attract crowds Hom.
of lovers, that thou thus adornest thy person, and insultest thy  '—
Creator. And do not say, ' What can I do ? It is no wish of
my own, but I must do il 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 nol 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 alfractions, for which
to be courted. Why does the Scripture tell us, that Joseph Gen. 39,
was a goodly person, and well fa.voured, but that we might
the more admire his modesty coupled with beauty ? Has
God made thee beautiful ? Why dost thou make thyself
otherwise? For as though one should overlay a golden
statue with a daubing of mire, so is it with those women
that use paints. Thou besmearest thyself with red and
white earth ! But the homely, you say, may fairly have
recourse to this. And why ? To hide their ugliness ?
It is a vain attempt. For when was the natural appear
ance improved upon by that which is studied and artifi
cial? And why shouldest thou be troubled al 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 Mcchw,
abhor a man for his outward appearance. 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 practise
a great and extraordinary reserve, incurs an evil report,
and what is worse than all, the suspicion of her husband,
who takes less pleasure in beholding her beauty, than he
suffers pain from jealousy. And her beauty fades in his
sight from familiarity, whilst she suffers in her character
from the imputation of weakness, dissipation, and wanton
ness, and her very soul" becomes degraded and full of
" God never made his work for man » Stopping the passage thus, the
to mend. Dryden. present reading may stand.

38 Health and utility of members is above beauty.
1 Tim. haughtiness. To these evils personal beauty is exposed.
Jii^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*' is, not that one is fair, and the other
homely, but it is a superiority that one, even if she is not
fair, is unchaste, and the other is not wicked. Tell me wherein
is the perfection of eyes ? Is it in their being soft, and
rolling, and round, and dark, or in their clearness and quick-
sightedness. Is it the perfection of a lamp to be elegantly
formed, and finely turned, or to shine brightly, and to
enlighten the whole house ? We cannot say it is not this,
for the other is indifferent, and this the real object. Ac
cordingly we often say to the maid whose charge it is, ' You
have made a bad lamp of it.' So entirely is it the use of a
lamp to give light. So it matters not what is the appearance
of the eye, whilst it performs its office with frill efficiency.
We call the eye bad, which is dim or disordered, and which,
when open, does not see. For that is bad, which does not
perform its proper office — and this is the fault of eyes. And
for a nose, tell me, when is it a good one ? When it is straight,
and polished on either side, and finely proportioned ? or
when it is quick to receive odours, and transmit them to the
brain? Any one can answer this!
Come now, let us illustrate this by an example — as of
gripers, I mean the instruments so called ; we say those are
well-made, which are able to take up and hold things, not
those which are only handsomely and elegantly shaped. So
those are good teeth which are fit for the service of dividing
and chewing our food, not those which are beautifully set.
And applying the same reasoning to other parts of the body,
we shall call those members beautiful, which are sound, and
perform their proper functions aright. So we think any
instrument, or plant, or animal good, not because of its form
or colour, but because it answers its purpose. And he is
' xax.f thought a good' servant, who is useful and ready for our
P ifXiovslia seems here to be used for best sense. Otherwise, it must stand
' superiority,' if the reading of B. {¦not for ' excess.'
wicked; is correct; and this mates the

Modesty really most engaging. 39
service, not one who is comely but dissolute. I trust ye Hom.
now understand how it is in your power to be beautiful. ^^'
And since the greatest and most important benefits are
equally enjoyed by all, we ai-e under no disadvantage.
Whether we are beautiful or not, we alike behold this uni
verse, the sun, the moon, and the stars ; we breathe the same
air, we partake alike of water, and the fmits of the earth.
And if we may say what will sound strange, the homely are
more healthy than the beautifiil. For these, to preserve their
beauty, engage in no labour, but give themselves up to
indolence and delicate living, by which their bodily energies
are impaired ; whilst the others, having no such care, spend
all their attention simply and entirely on active pursuits.
Let us then glorify God, and take and bear Him in ouri Cor.
body. 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 lo love
good manners, and modesty, he will not be ready to wander,
for he will see no attractions in a harlot, in whom those
qualities are not found, but the reverse. Neither teach him
to be captivated by laughter, nor by a loose dress, lest thou
prepare a poison against thyself. Accustom him to delight
in modesty, and this thou wilt do, if thy attire be modest.
But if thou hast a flaunting air, an unsteady manner, how
canst thou address' him in a serious strain? and who will'^**"-
not hold thee in contempt and derision ? lyxiTr,
But how is it possible to glorify God in our spirit i ? By ^^'^•
practising virtue, by adorning the soul. For such embellish
ment is not forbidden. Thus we glorify God, when we are
good in every respect, and we shall be glorified by Him in
a much higher degree in that great day. For / reckon that Rom. 8,
the sufferings of this present time are not worthy to be com
pared with the glory that shall be revealed in us. Of which
that we may all be partakers, God grant, by the grace and
lovingkindness of our Lord Jesus Christ.
1 Ben. ' to bear God in our body.' has been already discussed. See the
But this seems rather the subject that beginning ofthe Moral,

HOMILY V.

1 TiM. i. 18, 19.
This charge I commit unto thee, son Timothy, according to
the prophecies which went before on thee, that thou by them
mightest war a good warfare ; holding faith, and a good
conscience ; which some having put away concerning faith
have made shipwreck.
(1) The office of a Teacher and that of a Priest is of great
dignity, and to bring forward one that is worthy requires a
divine election. So it was of old, and so il 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 nol partakers of so great a mea
sure of the Spirit as they, yet a good purpose is sufficient to
draw unto us the election of God. For the Apostles, when
they elected Matthias, had not yet received the Holy Ghost,
but having committed the matter to prayer, they chose him
into the number of the Apostles. For they looked not to
human friendships. And so now too it ought to be with us.
But we have advanced to the extreme of negligence; and
even what is clearly evident, we let pass. Now when we
overlook what is manifest, how will God reveal to us what is
Luke unseen? as it is said. If ye have not been faithful in that
' ' which is little, who will commit to you that which is great
and true? But then, when nothing human was done, the
appointment of Priests too was by prophecy. What is by
prophecy ? By the Holy Spirit. For prophecy is not only
the telling of things future, but also ofthe present. It was

Timothy how appointed. Good and bad Warfare. 41
by prophecy that Saul was discovered hidden among the Hom.
stuff. For God reveals things to the righteous. So it was - '
said by j)rophecy, Separate me Barnabas and Saul. In lo, 22.
this way Timothy also was chosen, concerning whom hef-"*^'^'
speaks of prophecies in the plural ; that, perhaps, upon which ' ' inf « .
he took and circumcised him, and when he ordained him,
as he himself says in his Epistle to him. Neglect not the gift 1 Tim.
that is in thee. Therefore to elevate him, and prepare him '
to be sober and watchful, he reminds him by whom he was
chosen and ordained, as if he had said, ' God hath chosen
thee. He gave thee thy commission, thou wast not made by
human vote. Do not therefore abuse or bring- into disgrace
the appointment of God.' When again he speaks of a charge,
which implies something burdensome', he adds. This charge
I commit to thee, son Timothy. He charges him as his son,
his own son, not so much with arbitrary or despotic authority
as like a father, he says, my son Timothy. The committing,
however, implies that it is to be diligently kept, and that il is
not our own. For we did not obtain it for ourselves, but God
conferred it upon us ; and not it only, but a\.&o 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 H-e who chose
thee,' and this is meant by the prophecies that went before
on thee . Listen to them, obey them.
And say, what chargest thou ? That by them thou should
est war a good warfare. They chose thee, that then for
which they chose thee do thou, war a good warfare. He
named a good warfare, since there is a bad warfare, of which
he says. As ye have yielded your members instruments^ Bom. 6,
to uncleanness and to iniquity. Those men serve under a
tyrant, but thou servest under a King. And why calls he it a
warfare ? To shew how mighty a contest is to be maintained
by all, but especially by a Teacher; that we require strong
arms, and sobriety, and awakenedness,and continual vigilance :
that we must prepare ourselves for blood and conflicts, must
be in battle array, and have nothing relaxed. Ttiat thou
2 Or ' galling ;' the word charge is in >> The word used, Rom. 6. 13, which
the sense of ' injunction,' may mean ams, (s'lrM.)

42 A bad Conscience leads to Unbelief.
1 Tiu. shouldest war in them, he says. For as in an army all do
1l22i. 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
1 Cor. 9, elsewhere. Lest when I have preached to others, I myself
should be a cast-away. Holding faith, he says, and a good
conscience, that so thou mayest preside over others. When
we hear this, let us not disdain the exhortations of our
superiors, though we be Teachers. For if Timothy, to whom
all of us together are not worthy to be compared, receives
commands and is instructed, and that being himself in the
Teacher's office, much more should we. Which some
having put away, concerning faith have made shipwreck.
And this follows naturally. For when the life is corrupt,
it engenders a doctrine congenial to it, and from this cir
cumstance many are seen to fall into a gulph of evil,
and to turn aside into Heathenism. For that they may not
be tormented with the fear of futurity, they endeavour to
persuade their souls, that what we preach is false. And some
turn aside from the faith, who seek out every thing by rea
soning; for reasoning produces shipwreck, while faith is as a
safe ship.
(2) They then who turn aside from the faith must suffer ship
wreck ; and this he shews by an example.
Ver. 20. Of whom is Hymenceus and Alexander.
And from them he would instruct us. You see how even
from those times there have been seducing Teachers, curious
inquirers, and men holding off from the faith, and searching
out" by their own reasonings. As the shipwrecked man is
naked and destitute of all things, so is he that falls away
from the faith without resource, he knows not where to stand
or where to stay himself, nor has he the advantage of a good
life so as to gain any thing from that quarter. For when the
head is disordered, what avails the rest of the body ? and if
' al. ' searching into divine Mysteries by.'

Offending Christians why delivered to Satan. 43
faith without a good life is unavailing, much more is the Hom.
converse true. If God despises His own for our sakes, much -^'
more ought we to despise our own for His sake ". For so it
is, where any one falls away from the faith, he has no steadi
ness, he swims this way and that, till at last he is lost in the
deep. Whom I have delivered to Satan, that they ¦may learn not
to blaspheme I Thus it is blasphemy to search into divine
things by our own reasonings. For what have human rea
sonings in common with them ? But how does Satan instruct
them not to blaspheme ? can he instruct others, who has not
yet taught himself, but is a blasphemer still ? It is not that
' he should instruct,' but that they should be instructed. It
is not he that does it, though such is the result. As elsewhere
he says in the case of the fornicator : To deliver such an one
to Satan for the destruction of the flesh. Not that he may i Cor.5,
save the body, but that the spirit may be .saved. Therefore^"
it is spoken impersonally. How then is this effected? As
executioners, though themselves laden withnumberless 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 ? i Cor.
Shall I come unto you ¦with a rod ? And again, Lest I should ^^ Q^f^_
¦use sharpness, according to the power which the Lord hath 13, lo.
given me to edification, and not to destruction. Why did he
then call upon Satan to punish them? That the disgrace
might be greater, as the severity and the punishment was
more striking. Or rather, they themselves chastised those who
did not yet believe, but those who turned aside, they dehvered
to Satan. Why then did Peter punish Ananias ? Because whilst
he was tempting the Holy Ghost, he was still an unbeliever.
That the unbelieving therefore might learn that they could not
escape, they themselves inflicted punishment upon them;
d i, e. if God regards not om faith, selves on any such duties, while we
which is most towards Him of all we neglect that duty to Him. See St.
do, unless we perform the duties of life, Chrys. on Rom. 4, 1. 2. Hom. viii. Tr.
much more ought we not to pride our- p. 1 12.

4.

44 God judges unworthy Communicants, if man does not.
1 Tim. but those who had learnt this, yet afterwards turned aside,
.^'^"' they deUvered to Satan; shewing that they were sustained
nol by their own power, but by their care for them ; and as
many as were lifted up into arrogance were deUvered to him.
For as kings with their own hands slay their enemies, but de
liver their subjects to executioners for punishment, so it is in
this case. And these acts were done to shew the authority
committed to the Apostles. Nor was il a slight power, to be
able thus to subject the devil to their commands. For this
shews that he served and obeyed them even against his will,
and this was no little proof of the power of grace. And listen
1 Cor.5, how he delivered them : When ye are gathered together, and
my spirit, ¦with the power of our Lord Jesu,s Christ, to de
liver such an one unto Satan. He was then immediately ex
pelled from the common assembly, he was separated from the
fold, he became deserted and destitute ; he was delivered to
the wolf For as the cloud designated the camp of the
Hebrews, so the Spirit distinguished the Church. If any
one therefore was without, he was consumed", and it was by
the judgment ofthe Apostles that he was cast out of the pale.
So also the Lord delivered Judas to Satan. For immediately
Johnis, ctfter the sop Satan entered into hi?n. Or this may be said; that
'¦ those whom they wished lo amend, they did nol themselves
punish, but reserved their punishments for those who were
incorrigible. Or otherwise, that they were the more dreaded
for delivering them up to others. Job also was delivered to
Satan, but not for his sins, but for fuller proof of his
worth.
(3) Many such instances stUl 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', and sorrows, and calamities,
and the like occur, it is on this account that they are inflicted.
1 Cor. This is shewn by Paul. For this cause many are weak and
' ' sickly among you, and many sleep. But how? saith one,
when we approach but once a year! But this is indeed the
evil, that you determine the worthiness of your approach, not
' See Ex. 14, 20. The converse is those of Satan. Of affliction as a
not stated here, but is implied of the warning against sin. See on Stat,
Christian Church in Zech. 2, 6. Hom. iii. p. 73. and Hom. iv. p. 82.
tm^ouXit). He seems to mean

The Eucharist always a holy Passover. 45
by the purity of your minds, but by the interval of time. You Hom.
think it a proper caution not to communicate often ; not con  ^
sideling that you are seared by partaking unworthily, though
only once, but to receive worthily, though often, is salutary.
It is not presumptuous to receive often, but to receive unwor
thily, though but once in a whole life. But we are so misera
bly foolish, that, though we commit numberless offences in
the course of a year, we are not anxious to be absolved from
them, but are satisfied, that we do not often make bold im
pudently to insult the Body of Christ, nol remembering that
those who crucified Christ, crucified Him but once. Is the
offence then the less, because committed but once ? Judas
betrayed his Master but once. Wliat then, did that exempt
him from punishment ? Why indeed is lime 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 ofthe Spirit, il is always a Passover s. You
who are initiated know this. On the Preparation", 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 i Cor_
saith, as ye eat this bread and drink this cup, ye do shew the ii> ^6.
Lord's death. No time is limited for the performance of
this Sacrifice, why then is it then called the Paschal feast'?
Because Christ suffered for us then. Let not the time, there
fore, make any difference in your approach. There is at all
times the same power, the same dignity, the same grace, one
and the same body; nor is one celebration of it more or less
holy than another. And this you know, who see upon these
occasions nothing new, save these worldly veils, and a more
splendid attendance. The only thing that these days have
more is that from them commenced the day of our salvation
when Christ was sacrificed. But with respect to these
mysteries, those days have no fiirther pre-eminence.
When you approach to lake bodily food, you wash your hands
and your mouth, but when you draw nigh lo this spiritual food,
you do not cleanse your soul, but approach full of uncleanness.
% See Hom. iii. of St. Chrys. against ' irair;j;«. He seems to allude to the
the Jews. $. 4. Ben. t. i. p. 611. Greek word for sufferi'ng, though the
h va^ni/K'.v^, Friday. reason will hold otherwise.

46 Fasting cleanses in vain if we return to sin.
1 Tim. 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 odour vanish?
This takes place with us too. We make ourselves to the
best of our power worthy to approach ; then we defile ourselves
again ! What then is the good of it ? This we say even of
those who are able in those forty days to wash themselves
clean. Let us then, I beseech you, not neglect our salvation, that
our labour may not be in vain. For he who turns from his
Prov. sins, and goes and commits the same again, is like a dog that
^^' ^^' returneth to his vomit. But if we act as we ought, and take
heed to our ways, we shall be thought worthy of those high
rewards, which that we may all obtain, God grant through the
grace and lovingkindness of our Lord Jesus Christ, with
Whom, &c.

HOMILY VI.

1 TiM. ii. 1, 2, 3, 4.
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.
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' For this reason he says, /'?«??-
exhort therefore that, flrst of all, supplications, prayers, "''"'
intercessions, and giving of thanks be made for all men.
From this, two advantages result. First, hatred towards
those who are without is done away; for no one can feel
hatred towards those for whom he prays: and they again are
made better by the prayers that are offered for them, and by
losing their ferocious disposition towards us. For nothing is
so apt to draw men under teaching, as to love, and be loved.
Think what it was for those who persecuted, scourged,
banished, and slaughtered the Christians, to hear that those
whom they treated so barbarously offered fervent prayers to
God for them ". Observe how he wishes a Christian to be
superior to all ill-treatment. As a father who was struck on
the face by a little child which he was carrying, would not
» This is urged by TertuUian, Apol. Scapula, §. 2. Tr. p. 144. See also S.
i. §. 30. Tr. p. 69. and Address to Justin. M. Apol. i. §. 23.

48 Daily Service. Prayers for all men.
I Tim. lose any thing of his affection for it ; so we ought not to
3' ^'^- abate in our good wiU towards those who are without, even
when we are stricken by them. What is, flrst ofall? It
means in the daily Service; and the initiated know how this
is done every day both in the evening and the morning, how
we offer prayers for the whole world, for kings and all that
are in authority. But some one perhaps will say, he meant
not for all men, but for all the faithful. How then does he
speak of kings ? for kings were not then worshippers of God,
for there was a long succession of ungodly princes. And
that he might not seem to flatter them, he says first, for all
men, then for kings; for ifhe had only mentioned kings, that
might have been suspected. And then since the soul of
' »«{»?» some Christians might be slow ' at hearing this, and
reject the exhortation, if at the celebration of the holy
Mysteries it was necessary to offer prayers for a heathen
king, he shews them the advantage of it, thus at least to
reconcile them to the advice, that we may lead a quiet and
peaceable life ; as much as to say, Their safety is a security to
us'; as also in his Epistle to the Romans, he exhorts them to
Rom. 13, obey their rulers, not for wrath but for conscience sake.
^- For God has appointed goverament 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 con
fusion and trouble ; and if they were cut off, we must either
serve ourselves, or be scattered up and down as fugitives.
For they 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 neighbour's good, is also
" See on Rom. 13, 6. Hom, xxiii. Tr. p. 398, and note g.

Praying for enemies. Sin of praying against them. 49
bound to love him, and be kindly disposed towards him. Hom.
And if we must give thanks for our neighbour's good, much  ^
more for what happens to ourselves, and for what is unknown,
and even for things against our will, and such as appear
grievous to us, since God dispenses all things for our good.
Let every prayer of oius, then, be accompanied with (2)
thanksgiving. And if we are commanded to pray for our °''*^"
neighbours, not only for the faithful, but for the unbelieving
also, consider how wrong il is lo pray against your brethren.
What? Has He commanded you to pray for your enemies,
and do you pray against your brother? But your prayer is
not against him, but against yourself For you provoke God
by uttering those impious words, ' Shew him the same !' ' So
do to him !' ' Smite him !' ' Recompense him !' Far be such
words from the disciple of Christ, who should be meek and
mild. From the mouth that has been vouchsafed such holy
Mysteries, let nothing bitter proceed'. Let not the tongue' See
that has touched the Lord's Body utter any thing offensive, 3 u,
let it be kept pure, let nol curses be borne upon it. For if
revilers shall not inherit the kingdom of God, much less 1 Cor.
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 Matt. 6,
forgiven. But instead of forgiving, you beseech God not to
forgive ; what excessive wickedness is this ! If the unfor
giving is not forgiven, he that prays his Lord nol 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, lo wrestle
earnestly for the pardon of them, you come to move God
agaiust your brother — do you not fear, nor think of what
concerns yourself? do you nol see what you are doing?
Imitate even the conduct of children at school. If they see
their own class within giving account of their lessons, and
all beaten for their idleness, and one by one severely ex-

60 Fear hinders quarrels. St. Stephen's Prayer.
1 Tim. amined 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 jilayfellows never enter their minds
for the delight. And you, when you stand anxiously con
cerned for your own sins, how can you but shudder at
making mention of others' faults''? How can you implore
pardon of God ? For your own case is made worse on the
terms of your imprecations against another, and you forbid
Him to make allowance for your own faults. Might He not
say, " If thou wouldest have Me so severe in exacting offences
against thee, how canst thou expect Me to pardon thy
offences against Me ?" Let us learn at last to be Christians !
If we know not how to pray, which is a very simple and easy
thing, what else shall we know ? Let us learn to pray like
Christians. Those are the prayers of Gentiles, the suppli
cations of Jews. The Christian's are the reverse, for the
1 Cor. 4, forgiveness and forgetting of offences against us. Being
reviled, it is said, we bless; being persecuted, we suffer it ;
Acts 6, being defamed, we intreat. Hear Stephen saying. Lord, lay
not this sin to their charge. Instead of praying against
them, he prayed for them. You, instead of praying for them,
utter imprecations against them. You then are wicked in
the degree that he was excellent. Whom do we admire, tell
me; those for whom he prayed, or him who prayed for them ?
Him certainly! and if we, much more then God. Would you
have your enemy stricken ? pray for him : yet not with such
intention, not to strike him. That will indeed be the effect,
but let it not be your object. That blessed martyr suffered
all unjustly, yet he prayed for them: we suffer many things
justly from our enemies. And if he who suffered unjustly
durst not forbear lo pray for his enemies, what punishment
= In the Apostolical Constitutions, Upright before the Lord with fear and
h. viii. c. 12. the Deacon says, just trembling let us stand to offer!" The
before the Offertory Prayer, '¦' No man first sentence shews that the like abuse
against another ! no man in hypocrisy ! was apprehended.

Those who judge judged. Tlie Lord's Prayer is for all. 51
do we deserve, who suffer justly, and yet do not pray for Hom.
them, nay, pray against them ? Thou thinkesl indeed that -^^'
thou art inflicting a blow upon another, but in truth thou art
thrusting the sword against thyself Thou sufferest not the
Judge to be lenient to thy own offences, by this way of
urging Him to anger against others. For, with what measure Matt. 7,
ye mete. He saith, it shall be measured to you again; and '
with what judgment ye judge, ye shall be judged. Let us
therefore be disposed to pardon, that God may be so disposed
towards us.
These things I wish you not only to hear, but to observe.
For now the memory retains only the words, and perhaps
hardly those. And after we are separated, if any one vvho
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' Prayer. Only unfold il, and you find this ' Gr.the.
also comprised within it. For it is implied, when one says
in prayer. Thy will be done on earth, as it is in Heaven.
Now, because in heaven there is no unbeliever, nor offender;
if therefore it was for the faithful alone, there would be no
reason in that expression. If the faithful were to do the will
of God, and the unbelievers not lo do il. His will were not
done in earth as it is in heaven. But it means ; As there is
none wicked in heaven, so let there be none on earth ; but
draw all men to the fear of Thee, make all men angels, even
those who hate us, and are our enemies. Dost thou not see how
E 2

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

The Preacher's duty. Our interest to pray for others. 53
must fulfil his part. We do it, not as wishing to bring Hom.
heavier condemnation upon you, but to avert it from ourselves  '-
And besides this, love for you constrains us, for il would
tear and torture our hearts if that should befal you, which
God avert ! It is not any costly process that we recommend
to you : it does nol 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 lo God. It is for our own advantage, not for theirs
for whom we pray, to act thus. For let us ever consider, that
he who blesses his enemy, blesses himself, he who curses
his enemy, curses himself, and he who prays for his enemy,
prays not for him, but for himself If we thus act, we shall
be able to reduce to practise this excellent virtue", and so
to obtain the promised blessings, through the grace and
lovingkindness of our Lord Jesus Christ.

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

HOMILY VII.

1 TiM. ii. 2, 3, 4.
That we may lead a quiet and peaceable life in all godliness
and honesty. For this is good and acceptable in the sight
of God our Saviour ; Who will have all men to be saved,
and to come unto the knowledge ofthe truth.
n) 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 il slaughters
and cuts us off? It injures not the soul. Neither^will the
second have power to harm us against our will ; for though
others be at war with us, we may be peaceable ourselves.
Psalm Por so says the Prophet, For my love they are my adversa-
Psaim' ries, but I give myself unto prayer ; and again, I was at peace
7^L}fx ^*'^ them that hate peace ; and, I am for peace; but when I
speak, they are for war. But from the third, we cannot
escape vi'ithout danger. For when the body is at variance with
the soul, and raises up evil desires, and arms against it sen
sual pleasures, or the bad passions of anger, and envy ; we
cannot attain the promised blessings, till this war is brought to

Peace of the icorld good if u.sedfov Godliness. 55
an end ; whoever does not still this tumult, must fall pierced by Hom.
wounds that will bring that death that is in hell. We have  -
daily need therefore of cave 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 al war
with Ihyself? This then is the peace we should keep. If
we have it, nothing from without will be able to harm us.
And to this end the public peace contributes no little : whence
it is said. That we may lead a quiet and peaceable life.
But if any one is disturbed when there is quiet, he is a mise
rable creature. Seest thou that He speaks of this peace
which I call the third kind ? Therefore when he has said,
that we may lead a quiet and peaceable life, he does not slop
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 failh, what peace is
there? or when spirits of uncleanness, what peace is there?
For that we may not suppose that he speaks of that sort of
life which all men live, when he says, that we may lead a
quiet and peaceable life, he adds, in all godliness and honesty,
since a quiet and peaceable life may be led by heathens, and
profligates, and voluptuous and wanton persons maybe found
living such a life. Tbat this cannot be meant, is plain, from
what he adds, in all godliness and honesty. Such a life is ex
posed to snares, and conflicts, and the soul is daily wounded by
the tumults of its own thoughts. But what sort of Ufe he really
means is plain from the sequel, and plain too, in that he speaks
not simply of godliness, but adds, of all godliness. For in
saying this he seems to insist on a godliness not only of doc
trine, but such as is supported by life, for in both surely
must godliness be required. For of what advantage is it lo
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 Qod, Titus i,
but in works they deny Him. And again. He hath denied the j^^^j^
faith, and is worse than an infidel. Aud, If any man that is 5, s.
called a brother be a fornicator, or covetous, or an idolater, g ^l'
such a man honours not God. And, He that hateth his bro- 1 ^ohn
ther, knoweth not Qod. Such are the various ways of ungod- '

56 Honest living. Prayer for Heathens and Heretics.
1 Tim. liness. Therefore he says, All godliness and good order'.
— '—^ For not only is the fornicator not honest, but the covetous
man may be called disorderly and intemperate. For avarice
is a lust no less than the bodily appetites, which he who does
' ixox«-nol chastise; is called dissolute'. For men are called disso
lute from not restraining their desires, so that the passionate,
the envious, the covetous, the deceitful, and every one that
Uves in sin, may be called dissolute, disorderly, and licentious.
Ver. 3. For this is good and acceptable in the sight of God
our Saviour.
What is said to be acceptable? The praying for all men.
This God accepts, this He wills.
Ver. 4. Who will have all men to be saved, and to come to
the knowledge of the truth.
(2) Imitate God! if He will have all men to be saved, there is
reason why one should pray for all, if He hath willed that all
should be saved, be thou willing also; and if thou wishesl il,
pray for it, for wishes lead lo prayers. Observe how from
every quarter He urges this upon the soul, to pray for the Hea
then, shewing how great advantage springs fi-om il; that we
may lead a quiet and peaceable life; and what is much more
than this, that il is pleasing to God, that thus men become
like Him, in that they will the same that He does. This is
enough to shame a very brute. Fear not therefore to pray
for the Gentiles, for God Himself wills it; but fear only to
pray against any, for that He wills not. And if you pray for
the Heathens, you ought of course to pray for Heretics
also, for we are to pray for all men, and nol to persecute'.
And this is good also for another reason, as we are partakers
of the same nature, and God commands and accepts benevo
lence and affection towards one another.
But if the Lord Himself wills to give, you say, what need
of my prayer? It is of great benefit both to them and to
thyself It draws them to love, and it inclines thee to hu-
" iri/iyortiri. This word expresses the Ben. t. i. p. 462. nor their doctrines
highest kind (if so4We/y. Honesty, viben anathematised. Hom. de Anathemat.
used for it, has the Latin meaning. fin. t. i. p. 696. On the Church's disap-
i" This of course does not imply that proval of putting them to death, see
Heretics might not he prevented from the case of Priscillian, in the vol. of
usurpmg churches, nor their persons Fleury's Eccl. History lately published
shunned, Hom. de Incompr. ii. fin. in English.

Our Lord as Mediator must have Two Natures. 67
manity. It has the power of attracting others lo the faith; (for Hom.
many men have fallen away from God, from contentiousness  —
towards one another ;) and this" is what he now calls the sal
vation of God, ivho icill have all men to be saved; without
this all other is nothing great, a mere nominal salvation'', and
only in words. And lo come to the knowledge of the truth.
The truth: what truth? Failh in Him. And indeed he had
previously said. Charge some that they teach no other doc
trine. But that no one may consider such as enemies, and
on that account raise troubles ' against them ; he says that ' i^^x'^'-
He will have all men to be saved, ancl to come to the
knowledge of the truth; and having said this, he adds,
Ver. 5. For there is one Qod, and one Mediator between
Qod 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 con
tradistinction to the idols ; not to the Son. For he is dis
coursing about truth and error. Now a mediator ought to have
communion with both parties, between whom he is to mediate.
For this is the properly of a mediator, to be in close com
munion with each of those whose mediator he is. For he
would be no longer a mediator, if he were connected with
one but separated from the other". If therefore He partakes
not of the nature of the Father, He is not a Mediator, but is
separated. For as He is partaker of the nature of men, be
cause He came to men, so is He partaker of the nature of
God, because He came from God. Because Lie was lo me
diate between two natures, He must approximate to the two
natures; for as the place situated between two others is joined
to each place, so must that between natures be joined to
either nature. As therefore He became Man, so was He
also God. A man could not have become a mediator, be-
¦= i. e. the coming to the Faith. Sav. '' The Greek word is applicable to
mar. has ' and this is what he now bodily safety.
calls salvation,' (this fern.) See Ps. " See St, Athanasius, Ep. on Nicene
98,3, Decrees, §. 24, Tr. p. 41.

58 Arian reasonings. Our Lord's witness ofthe Truth.
1 Tim. cause he must also plead with God. God could not have
— — been mediator, since those could not receive Him, toward
whom He should have mediated. And as elsewhere he says,
1 Cor. There is one Qod the Father,  and one Lord Jesus
' ' Christ; so also here One God, and One Mediator; he does
not say two ; for he would not have that number wrested to
Polytheism, of which he was speaking. So he wrote One and
One. You see how accurate are the expressions of Scripture !
For though one and one are two, we are not lo say this,
though reason suggests it. And here thou sayest nol one
and one are two, and yet thou sayest what reason does not
suggest. ' If He begat He also suffered V For there is one
Qod, he says, and one Mediator between Qod and men,
the Man Christ Jesus.
Ver. 6, Who gave Himself a ransom for all, to be testijied^
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, il is meant, to bear wit
ness to the truth of the Father, and was slain". Thus not
only the Father bore witness to Him, but He to the Father.
John 5, For I came. He saith, in iny Father's name. And again. No
Joiin 1 ''^^'^ hath seen Qod at any time. And again, That they might
18, know Thee, the only true God. And, God is a Spirit. And
3, 'He bore witness even to the death. But this, in due time,
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.
(3) Since therefore Chiist suffered for the Gentiles, and I was
separated to be a teacher of the Gentiles, why dost thou re
fuse to pray for them? He fully shews his own credibility.
Acts by saying that he was ordained, that is, separated, for this
f 'ifcthv. Not in the sense implied in See St. Ath, against Arians, Disc, 1.
Sabellianism. He refers to an Arian Ben. §. 16. t. i. p, 421, a, Tr, c, v,
argument against the proper Divinity §. 6. p. 204.
of the Son, which he means is less s Lit. the Testimony.
plausible than one which this passage of h He seems to mean, ' was slain for
St, 1 aul shews not to be legitimate, that purpose,'

John 4
24,

E.vlension of Grace. Christ's love should shame us. 59
purpose, the other Apostles being backward' in teaching the Hom,
Gentiles; he adds, in faith and verity, to shew that in that  '—

faith there was no deceit. Here is observable the extension
of grace. For the Jews had no prayers for the Gentiles; but
now grace is extended to them : and when he says that he
was separftted to be a Teacher of the Gentiles, he intimates
that grace was now shed over every part of the world.
He gave himself a ransom, he saith, how then was He de
livered up by the Father? Because it was of His goodness. And
what means ransom? God was about to punish them, but He
forbore to do it. They were about lo perish, but in their
stead He gave His own Son, and sent us as heralds to pro
claim the Cross. These things are sufficient to attract all,
and to demonstrate the love of Christ, So truly, so inexpres- Mokal,
sibly great are the benefits which God has bestowed upon us.
He sacrificed Himself for His enemies, who hated and re
jected Him, What no one would do for friends, for brethren,
for children, that the Lord hath done for His servants; a
Lord not Himself such an one as His servants, but God for
men; for men not deserving. For had they been deserving,
had they done His pleasure, it would have been less wonder
ful; but that He died for such ungrateful, such obstinate
creatures, this it is which strikes every mind with amaze
ment. For what men would not do for their fellow men, that
has God done for us! Yet after such a display of love towards
us, we hold back ', and are not in earnest in our love of Christ, i ^^^,Pi,
He has sacrificed Himself for us; for Him we make no sacii- 1^'-^'^-
fice. We neglect Him when He wants necessary food; sick
and naked we visit Him not. What do we not deserve, what
wrath, what punishment, what hell? Were there no other
inducement, it should be sufficient to prevail with every one
that He condescended to make human sufi'erings 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'': it is we that are
mean and grovelling, that are carnal and without understand
ing. For what power has money ? Il is mute and insensible.
' Ua^xMt. Montf. observes that all of the Apostles, but not universally.
copies agree, and that this may be true I' One MS, and old Lat, ' dissolute-
of the countries mentioned in the Acts ness,'

60 Folly of hoarding silver. Gold chains still chaini.
1 Tim, If the devil, that wicked spirit, that crafty confounder of all
^' ^" things, has no power', what power has money? When
you look upon silver, fancy il is tin ! Cannot you ? Then
hold it for what il really is; for earth il 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 il it are now
dust and ashes. That they are suffering extreme punish
ment, and far more beggarly than they that fed from glass
and earthenware; that those who once reclined on ivory
couches, are poorer now than those who are lying on the
dunghill. But il 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 deUght is there in these brilliants " than in its colour.
' lit. It is not therefore its brilliancy' 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 ; il is good, nol for unprofitable use, lo 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, nol 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
' i. e. over those who resist him. ix. (3) Tr. p. 179.
•" Lit. ' flowers.' See on Stat, Hom,

Bonds of gold tend to the chains of Hell, 61
make any difference " ? whether it be gold or iron, it is still a Hom.
chain ; nay the gold is the heavier. What then makes it  '-
light, but vain-glory, and the pleasure of being seen to wear a
chain, of which you ought rather to be ashamed ? To make
this evident, fasten it, and place the wearer in a wilderness or
where there is no one to see, and the chain will at once be
felt heavy, and thought burdensome.
Beloved, let us fear, lest we be doomed to hear those
teiTible words. Bind him hand and foot. And why, OMatt, 22 13.
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 lo 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 qf^f^ 8,
iniquity ; let us break our bread to the hungry, and let us do
all other things, which may ensure to us confidence before
God, that we may obtain the blessings promised through
Jesus Christ our Lord, with Whom, &c.
» Lit. ' Is it the material that makes (an iron chain) a chain ?'

HOMILY VIII.

1 Tim. ii. 8, 9, 10.
/ will therefore that men pray every where, lifting up holy
hands, without wrath and doubting. In like manner also,
that women adorn themselves in modest apparel, with
shamefacedness and sobriety ; not with broidered hair, or
gold, or pearls, or costly array; but {which becometh
women professing godliness) with good works.
(1) When thou prayest, saith Christ, thou shall not be as the
^^q'^' hypocrites are; for they love to pray standing in the syna
gogues and in the corners of the streets, that they may be
seen, of men. Verily I say unto you, they have their re
ward. But thou, when thou prayest, enter into thy closet,
and when thou hast shut thy door, pray to thy Father,
which is in secret; and thy Father, which seeth in secret,
shall reward thee openly. What then says Paul ? / will
therefore that men pray every where, lifting up holy hands,
without wrath and doubting. This is not contrary to
the other, God forbid, but quite in harmony with it. But
how, and in what way? We must first consider what
means, enter into thy closet, and why Christ commands this,
if we are to pray in every place ? or whether we may not
pray in the church, nor in any other part of the house, but
the closet? What then means that saying? Christ is re
commending us to avoid ostentation, when He bids us offer
our prayers not only privately, but secretly. For, when He
Matt. 6, says, I^et not thy left hand know what thy right hand
doeth, it is not the hands that He considers, but He is
bidding them use the utmost caution against ostentation : and

Praying every ichere. What are holy hands. 63
He is doing the like here; He did not limit prayer to one Hom.
place, but required one thing alone, the absence of vain

glory. The object of Paul is to distinguish the Christian
from the Je^rish 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
fi-om all parts of the world in one place, they were bound to
perform all their worship ' in the temple. In opposition to' '^^ ''^^
this he introduces his precept, and freeing them fi-om thisa;
necessity, he says in effect. Our ways are not like the Jewish ;
for as Christ commanded us to piay for all men because He
died for all men, and I preach these things for all men,
so it is good lo pray every where. Henceforth the con
sideration is not of the place but of the manner of the prayer;
pray every where, but every where lift up holy hands. That
is the thing required. And what is holy^? Pure. And what''' w<W
is pure ? Nol 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. And Matt.
again, when ye stand praying forgive, if ye have ought again.st^' ^•
anyone. This is to pray without wrath and doubting. But 11,25,
how can I believe that I shall obtain my request ? By asking
nothing opposed to that which He is ready to grant, nothing
unworthy ofthe great King, nothing worldly, but all spiritual
blessings; if you approach him without wrath, having pure
hands, holy hands: hands employed in almsgiving are holy.
Approach Him thus, and you will certainly obtain your re
quest. For if ye being evil know how to give good gifts to Matt.
your children, how much more shall your Father which is in ' '
Heaven give good things to them that ask Him ? By doubt
ing, he means misgiving. In like manner he says, I will
that women approach God without wrath and doubling,
lifting up holy hands : that they should not follow their own

64 Ornaments inconsistent with penitence.
1 Tim. desires, nor be covetous or rapacious. For what if a woman
^' ^' does not rob or steal herself, but does il through means of
her husband? Paul however requires something more of
women, that they adom themselves in modest appa
rel, with shamefacedness and sobriety ; not with broidered
hair or gold or pearls or costly array ; but {which becometh
women professing godliness) 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
Moral. becoming, the other is nol. What? Dost thou approach
God to pray, with broidered hair and ornaments of gold ?
Art thou come lo a dance ? to a marriage ? lo a gay proces
sion ? There such a broidery, such costly garments, had
been seasonable, here nol one of them is wanted. Thou
art come to pray, lo supplicate for pardon of thy sins, to
plead for thine offences, beseeching the Lord, and hoping
to render Him propitious to thee. Why dost th on 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 nol to be wearing
gold. It were but acting, and hypocrisy. For is it not act
ing to pour forth tears from a soul so overgrown with extra
vagance and ambition? Away with such hypocrisy! God
is not mocked ! This is the attire of actors and dancers, that
live upon the stage. Nothing of this sorl becomes a modest
woman, who should be adorned with shamefacedness and
sobriety.
(2) Imitate not therefore the courtesans. For by such a dress
they allure their many lovers; and hence many have incuiTed
a disgraceful suspicion, and, instead of gaining any advantage
from their ornaments, have injured many" by bearing this
character. For as the adulteress, though she may have a
character for modesty, derives no benefit fi-om that character,
in the Day, when He who judges the secrets of men shall
make all things manifest; so the modest woman, if she con
trive by this dress to pass for an adulteress, will lose the ad
vantage of her chastity. For many have suffered harm by
this opinion, ' What can I do,' thou sayest, ' if another sus-
" He means either by jealousy or temptation.

Virgins not to seek adminilion by their ilrc.s.^-. 65
pects me ?' But thou givest the occasion by thy dress, thy Hom,
looks, thy gestures. It is for this reason that Paul discourses -^11:
much of dress, and much of modesty. And if he would re
move those things which are only the indications of wealth,
as gold, and pearls, and cosily array ; how much more those
things which imply studied ornament, as painting, colouring
the eyes, a mincing gait, the affected voice, a languishing
and wanton look ; the exquisite care in putting on the cloak
and bodice, the nicely-wrought girdle, and the closely-fitted
shoes? For he glances at all these things, in speaking of
modest apparel and shamefacedness. For such things are
shameless and indecent.
Bear with me,' I beseech you, for it is not my aim by this
plain reproof to wound or pain you, but lo remove from my
flock all that is unbecoming to them. But if these prohibi
tions are addressed to those who have husbands, who are
rich, and live luxuriously; much more to those who have
professed virginity. But what virgin, you say, wears gold, or
broidered hair? Yet there may bo such a studied nicety in a
simple dress, as that these are nothing to it. You may study
appearance in a common garment more than those who wear
gold. For when a very dark coloured robe is drawn closely
round the breast with the girdle, (as dancers on the stage are
attired,) with such nicely that it may neither spread into breadth
nor shrink into scantiness, but be between both ; aud 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 iiuitales the elegance of
painting, so that even the breadth of the sole is scarce
visible — or when though you do nol indeed paint the face, you
spend much time and pains on washing it, and spread a veil
across the forehead'', whiter than the face itself — and above
that put on a hood', of which the blackness may set off the ' (?«'{»,-,
white by contrast — is tiiere 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 artfuUj' as sometimes to con
ceal, sometimes to disclose, the fastening? For this too they
sometimes expose, so as to shew the exquisiteness ofthe cincture,
iJ fitri TOU fttTtimy. The reading ' so as to make one effect with the
is suspected, but it seems to mean forehead,'
F

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

A Virgin's warfare requires the whole mind. 67
present at thy actions, and will One Day inquire into them, Hom.
to Whom aU things are naked and open. It is on this ac- ZilL
count that we now urge these things, that we may not let
you be amenable to those severe judgments. Let us fear
therefore lest He reprove you in the words of the Prophet to
the Jewish women. They come to he seen of me wantoning'i«- '^,
and mincing as they go, and making a tinkling with their ^^'
feet. Ye have taken upon you a great contest, where wrestling,
not ornament, is required; where the battle awaits you, not
sloth and ease. Observe the combatants and wrestlers in the
games. Do they concern themselves about their walk, or
their dress? No, but scorning all these, and throwing about
them a garment" dripping with oil, they look only lo one thing,
to wound, and not be wounded. The devil stands grinding his
teeth, watching to destroy thee every way, and thou remainest
unconcerned, or concerned only about this satanic ornament,
I say nothing about the voice, though much affectation is shewn
in this also, nor about perfumes, and other such luxuries. It
is for these things we are ridiculed by the women of the
world. The respect for virginity is lost. No one honours
a virgin as she ought to be honoured. They have given
occasion to their own dishonour. Ought not they lo be
looked up to in the Church of God, as women coming from
heaven? but now they are despised, and deservedly, though
not those among them who are discreet. But when one who
has a husband and children, and presides over a household,
sees thee, who ought to be crucified to the world, more de
voted to the world than herself, will she not ridicule and de
spise thee? See what care! what pains! In thy humble
dress, thou exceedest her who wears the costliest ornament,
and art more studious of appearance than she who is arrayed
in gold. What is becoming to thee thou seekest not; that
which misbecomes thee thou pursuest, when thou oughtest
to be occupied in good works. On this account virgins are
less honoured than women of the world. For they do not
perform works worthy of their virgin profession. This is
not said to all; or rather it is said to aU; to those who are in
fault, that they may learn modesty; to those who are free
' See on Stat. Hom. i. 16. Tr. p. 18. note a,
F 2

68 Admonition not meant to grieve, but to correct.
1 Tim. from blame, that they may teach modesty to others. But
' " ' beware lest this rebuke be verified in deed. For we have not
said these things that we may griev^ 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 Tim. u. 11—15.
Let the women learn in silence with all subjection. But I
suffer not a woman to teach, nor to usurp authority over
the man, but to be in silence. For Adam was first formed,
then Eve. And Adam was not deceived, but the woman
being deceived was in the transgression. Notwithstanding
she shall be saved in childbearing, ¦jf 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; and i Cor.
the reason is, that the law has made them subject to men.^*'^^-
And again elsewhere, And if they will learn any thing, letihu.
them ask their husbands at home. Then indeed the women,
from such teaching, kept silence; but now there is apt to be
great noise among them, much clamour and talking, and no
where so much as in this place. They may all be seen
here talking more than in the market, or at the bath. For, as
if they came hither for recreation, thej are all engaged in

70 Silence in Church. Women not to teach.
2'n '15' *^°'^^^''s^°g lipoid unprofitable subjects. Thus all is confusion,
-^  and they seem not to understand, that unless they are
quiet, they cannot leam any thing that is useful. For when
our discourse strains against the talking, and no one minds
what is said, what good can il do to them? To such a degree
should women be silent, that they are not allowed to speak
not onlj' about worldly matters, but not even about spiritual
things, in the church. This is order, this is modesty, this
will adom her more than any garments. Thus clothed, she
will be able to offer her prayers in the manner most be
coming. But I suffer not a woman to teach. I do not suffer, he
says. What place has this command here ? The fittest. He
was speaking of quietness, of propriety, of modesty, so
having said that he wished them not to speak in the church,
to cut off all occasion of conversation, he says, let them not
teach, but occupy the station of learners. For thus they will
shew submission by their silence. For the sex is naturally
somewhat talkative : and for this reason he restrains them on all
sides. For Adam, says he, was first formed, then Eve. And
Adam was not deceived, but the woman being deceived was
in the transgression.
If it be asked, what has this to do with women of the
present day? it shews that the male sex enjoyed the higher
honour. Man was first formed; and elsewhere he shews their
1 Cor. superiority. Neither was the man created for the woman,
^i> ^- butthe woman for the man. Why then does he say this?
He wishes the man to have the preeminence in every way ; both
for the reason given above, he means, let him have precedence,
and on account of what occurred afterwards. For the woman
taught the man once, and made him guilty of disobedience,
and wrought our ruin. Therefore because she made a bad
use of her power over the man, or rather her equality with
(Jen, 3 him, God made her subject to her husband. Thy desire shall
i**- be to thy husband. This had not been said to her before.
But how was Adam not deceived? If he was not deceived,
he did not then transgress? Attend carefully. The woman
said. The serpent beguiled me. But the man did not say, The
woman deceived me, but, she gave me of the tree, and I did
eat. Now it is not the same thing to be deceived by a fellow-

Eve's bad teaching. Salvation by Childbearing. 71
vreatm-e, one of the same kind, as by an inferior and subor- Hom.
dinate animal. This is truly to be deceived. Compared  ^-

therefore with the woman, he is spoken of as not deceived.
For she was beguiled by an inferior and subject, he by an equal.
Again, it is not said of the man, that he saw the tree was
good for food, but of the woman, and that she did eat, and
gave it to her husband: so that he transgressed, not captivated
by appetite, but merely from the persuasion of his wife. The
woman taught once, and ruined all. On this account there
fore he saith, let her not teach. But what is it to other wo
men, that she suffered this? Tt certainly concerns them; for
the sex is weak and fickle, and he is speaking ofthe sex col
lectively. For he says not Eve, but the woman, which is the
common name ofthe whole sex, not her proper name. Was
then the whole sex included in the transgression for her
fault? As he said of Adam, ^fer the similitude of Adam's Siom. 5,
transgression, who is the figure qf Him that was to come; ^*-
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 ifhe had said,
¦^ Ye women, be not cast down, because your sex has incurred
blame. God has granted you another opportunity of salva
tion, by the bringing up of children, so that you are saved,
not only by yom'selves, but by others.' See how many ques
tions are involved in this matter. The woman, he says, being
deceived was in the transgression. What woman ? Eve. Shall
she then be saved by child-bearing? He does not say that,
but, the race of women shaU be saved. Was not it then in
volved in transgression ? Yes, it was, still Eve transgressed,
but the whole sex shall be saved, notwithstanding, by child-
bearing. And why not by their own personal virtue? For has
she excluded others from this salvation ? And what will be
the case with virgins, vyith the barren, with widows who have
lost their husbands, before they had children ? will they perish ?
is there no hope for them ? yet virgins are held in the highest
estimation. What then does he mean to say ?
Some interpret his meaning thus. As what happened to (2)
the first woman occasioned the subjection of the whole sex,

72 Women may be savedwilhoutCh ildren , or rewardedfur them.
1 Tim. (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. Godhath given
her no small consolation, that of childbearing. And if it be
said that this is of nature, so is that ' 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*" in charity and purity. By these means they wUl 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. 77ns is a faithful saying.
This relates to the present subject, not to what follows,
respecting the office of a Bishop. For as il was doubted, he
affirms it to be a true saying, that fathers may be benefited
by the virtue of their children, and mothers also, when they
have brought them up well. But what if she be herself
addicted to wickedness and vice ? Will she then be bene
fited by the bringing up of children ? Is it not probable
that she will bring them up to be like herself? It is not
therefore of any woman, but of the virtuous woman, that it
is said she shall receive a great recompense for this also.
Moral. Hear this, ye fathers and mothers, that your bringing up of
children shall not lose its reward. This also he says, as he
1 Tim proceeds, Well reported of for good works; if she have
' ' brought up children. Among other commendations he
reckons this one, for il 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'
> The sense is obscure, but he seems of sin. See on Stat. Hom, ii, 19. Tr,
to mean ' the ordinary way of salva- p, 47, and vxfx/itttut elsewhere.
tion,' and by ' consolation,' a way of >> i. e. their children. Colb. ixurcis.
obtaining relief from the consequences which cannot be right.

Punishmeul for neglect uf Children. 7.S
liiuir reward ; as great, if they neglect it, will be their Hom.
punishment. It was on account of his children that Eli-

perislied. For he ought to have admonished them, and
indeed he did admonish them, but not as he ought ; but from
his unwillingness to give them pain he destroyed both him
self and them. Hear this, ye fathers, bring your children
up with great care in the nurture and admonition of the Eph, 6,
Lord. Youth is wild, and requires many governors, teachers,*'
directors, attendants, and tutors ; and after all these, it is a
happiness if it be restrained. For as a horse not broken in,
or a wild beast untamed, such is youth. But if from the
beginning, from the earliest age, we fix it in good rules,
much pains will not be required afterwards ; for good habits
foi-med will be to them as a law. Let us not suffer them to
do any thing which is agreeable, but injurious ; nor let us
indulge them, as forsooth but children. Especially let us
train them in chastity, for there is the very bane of youth.
For this many struggles, much attention will be necessary.
Let us take wives for them early, so that their brides may
receive their bodies pure and unpolluted, so their loves will
be more ardent. He that is chaste before marriage, much
more will he be chaste after il ; and he that practised forni
cation before, will practise it after marriage. All bread, it Ecdus.
is said, is sweet to the fornicator. 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 threaten
ing. In children we have a great charge committed to us.
Let us bestow great care upon them, and do every thing that
the Evil one may not rob us of them. But now our practice
is the very reverse of this. We take all care indeed to have
our farm in good order, and to commit it to a faithful
manager, we look out for it an ass-driver, and muleteer, and
bailiff, and a clever accomptanl. But we do nol look out for
what is much more important, for a person to whom we may

74 No inheritance like virtue. A Blather's duty to daughters.
1 Tim. 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 weU-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 careftd to regulate your daughters
weU; for the management of them is easy. Be watchful
over them, that they may be keepers at home. Above all,
instruct them to be pious, modest, despisers of wealth, in
different to ornament. In this way dispose of them in marriage.
For if you form them in this way, you wiU 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 aU things there
fore, as benefiting not only one soul, but many through that
one. For they ought to go from their fathers' house to
mamage, as combatants from the school of exercise, fiimished
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 leam to govern their appetites, to

Character to be formed in sons. 75
avoid extravagance, to be good economists, affectionate, and Hom.
submissive to rule. For so they will be able to secure a — ^-^
good reward to their parents, so all things wiU be done to
the glory of God, and to our salvation, through Christ Jesus
our Lord, with Whom, &c.

HOMILY X.

1 Tim. iii. 1, 2, 3, 4.
If a man desire the offce of a Bishop, he desireth a good
work. A Bishop then must be blameless, the husband of
one wife, vigilant, sober, of good behaviour, given to hospi
tality, apt to teach ; not given to wine, no striker, not
greedy of fllthy lucre; but patient, not a brawler, not
covetous ; one that ruleth well his own house, having his
children in subjection with all gravity.
(1) As now proceeding to discourse of the Episcopal
office, he sets out with shewing what sort of a person a Bishop
ought to be. And here he does not do it as in the course
ofhis 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
Act' 7, desire exposed him to that taunt. Who made thee a ruler and
27Exod. 2 a judge over us ? If any one, then, desire it in this way, let him
^*- desire it. For the Episcopate is so caUed from having the
oversight of all.
A Bishop then, he says, must be blameless, the h'usband 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*. For even the Jews were allowed to contract

Character required in Bishops. 77
second marriages, and even to have two wives at one time, Hom.
For marriage is honourable. Some however say, that this is :

Heh.l3,
said that he should be the husband of one wife". Blameless. 4.
Every virtue is impUed in this word ; so that if any one be
conscious to himself of any sins, he doth not weU 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* was about to appoint Bishops, (which i i.e.
also he exhorts Titus to do in his Epistie to him,) and as it^i,"™"'
was probable that many would desire that office, therefore he
urges these admonitions. Vigilant, he says, that is, circum
spect, having a thousand eyes about him, quicksighted, not
having the eyes of his mind dimmed. For many things
occur which permit not a man to see clearly, to see things as
they are. For care and troubles, and a load of business on
all sides, press upon him. He must therefore be vigilant, not
only over his own concerns, but over those of others. He
must be well awake, he must be fervent in spirit, and, as it
were, breathe fire; he must labour and attend upon his duty
by day and by night, even more than a general upon his
army; he must be careful and concerned for all. Sober, of
good behaviour, given to hospitality. Because these qualities
are possessed by most of those who are under their rule, (for
in these respects they ought to be equal to those who rule
over them,) he, to shew what is peculiar to the Bishops, adds,
apt to teach. For this is not required of him that is ruled, but
is most essential to him who has this rule committed to him''.
Not given to wine: here he does not so much mean in
temperate, as insolent and impudent. No striker: this too
does not mean a striker with the hands. What means then
no striker? Because there are some who unseasonably smile
• This is Kteral from the Greek, but CEcumenius says that some take it of
the sense is difficult to make out from one see. Comp. Ez. xliv. 22.
the seeming tautology, unless he means ^ sra^um. A word often used as he
that some supposed marriage enjoined, here explains it ; and tragcnlx is used
The Greek will bear, ' and some say, even for contumely apart from inso-
Let him be the husband of one wife, was lenee. Theodoret. Eccl. Hist. t. 1 7.
said with a view to this.' See below.

78 Why higher attainments are not required.
1 Tim. 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.
1 Cor, 7, If then he who is married cares for the things of the world,
and a bishop ought not to care for the things of the world,
why does he say the husband of one wife ? Some indeed
think that he says this with reference to one who remains
1 Cor. 7, free" from a wife. But if otherwise, he that hath a wife may
be as though he had none. For that liberty was then pro
perly granted, as suited to the nature of the circumstances
then existing. And it is very possible, if a man will, so to
regulate his conduct. For as riches make it difficult to enter
into the kingdom of Heaven, yet rich men have often entered
in, so it is with marriage. But why does he say, speaking of
a Bishop, that he should be not given to wine, hospitable,
when he should name greater things ? Why said he not
that he should be an Angel, not subject to human passions ?
Where are those great qualities of which Christ speaks, which
even those under their rule ought to possess ? To be cru
cified to the world, to be always ready to lay down their
Johnio, lives, as Christ said. The good Shepherd giveth his life for
Matt, ^he sheep ; and again. He that takelh not his cross and fol
io, 38. loweth after me, is not worthy qf me. But not given to
¦wine, he says ; a good prospect indeed, if such are the things
of which a Bishop is to be admonished ! Why has he not said
that he ought to be already raised above the world ? But
dost thou demand less ofthe Bishop, than even of those in the
Coloss. world ? For to these he saith, Mortify your members which are
V ^' 6 wj""'* ^^ earth, and He that is dead, is freed from sin. They
7. that are Christ's have crucified the flesh ; and Christ again
33. ^ ' says. Whosoever forsaketh not all that he hath, he is not
worthy qf Me. Why are not these things required by Paul ?
Plainly because few could be found of such a character,
and there was need of many Bishops, that one might preside
in every city.
(2) But because the Churches were to be exposed to attacks '',
he requires not that superior and highly exalted virtue, but
* He seems to mean without a second The reading is not quite certain.
marriage. See 1 Cor. 7, 27. An old ' i. e. And therefore to want many
Latin translation has this expressly, guardians.

The Church a household. Novices not to be advanced. 79
a moderate degree of it ; for to be sober, of good behaviour, Hom.
and temperate, were qualities common to many. Having 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 sub
jection, would keep a stranger under command ? One that
ruleth well his o^um house. Even those who are vrithout 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" Doun.
household, and as in a house there are children and wife and < great.'
domestics, and the man has rule over them all ; just so in
the Church there are women, children, servants. And ifhe
that presides in the Chm-ch has partners in his power, so
hath the man a partner, that is, his wife. Ought the Church
to provide for her widows and virgins ? so there are in a
family servants, and daughters, to be provided for. And, in
fact, it is easier to rule the house ; therefore he asks, if a,
man know not how to rule his own house, how shall he take
care of the Church of God ?
Ver. 6. Not a novice'. He does not say, not a young
man, but not a new convert. For he had said, I have
planted, Apollos watered, but God gave the increase, i Cor. 3,
Wishing then 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 i Tim.
youth.) Because' he was aware of his great virtue, and his ' '
great strictness of life. Knowing which he writes. From a 2 Tim.
child thou hast learned the holy Scriptures. And that he ' ^"
practised intense fasting is proved by the words, Use a
little wine for thine often infirmities ; which he wrote to
him amongst other things, as, if he had not known of such
good works of his, he would not have written, nor given any
such charge to his disciple. But as there were many then
who came over from the Heathen, and were baptized, he
says, ' Do not immediately advance to a station of dignity
a novice, that is, one of these new converts. For, if before
« «of wo», one newly planted. are not in Sav, they are supplied from
f These words, down to ' disciple,' a Colb, Ms. iu the last Paris Ed.

80 A Bishop must be well reported of by all. Objections.
1 TiM, he had well been a disciple, he should at once be made a
^'^' Teacher, he would be lifted up into insolence. If before he
had learnt to be under rule, he should be appointed one of
the rulers, he would be puffed up : therefore he adds. Lest
being lifted up with pride, he fall into the condemnation of
the devil, that is, into the same condemnation which Satan
incurred by his pride.
Ver. 7. Moreover he must have a good report of them
which are without; lest he fall into reproach and the snare
of the devil.
This is rightly said, as he was certain to be reproached by
them, and for the same reason perhaps he said, the husband
1 Cor. 7, of one wife, though elsewhere he says, / would that all men
^- were even as I myself ? that is, practising continency. That
he may not therefore confine them within too narrow a limit,
by requiring an over-strict conversation, he is satisfied to
prescribe moderate virtue. For it was necessary to appoint
Titus 1 , one to preside in every city, as he writes to Titus, That
^' thou shouldest ordain elders in every city, as I had appointed
thee. But what if he should have a good report, and fair re
putation, and not be worthy of it? In the first place this
would not easily happen. It is much for good men to obtain
a good report among their enemies. But, in fact, he has not
left this to stand by itself; a good report also, he says, that is,
besides other qualities. What then, if they should speak evil
of him without a cause from envy, especially as they were
Heathens? This was not to be expected. For even they
will reverence a man of blameless life. Why then does he
2 Cor. 6, say, speaking of himself. Through evil report and good report ?
8- Because it was not his life that they assailed, but his preach
ing. Therefore he says, through evil report. They were
slandered as deceivers and impostors, on account of their
preaching, and this because they could not attack their moral
characters and lives. For why did no one say of the Apostles,
that they were fornicators, unclean, or covetous persons, but
that they were deceivers, which relates to their preaching
only? Must it not be that their lives were irreproachable? It
is manifest. Therefore so let us too live, and no enemy, no unbeliever,
will be able to speak evil of us. For he whose life is virtuous,

A good life honoured by Heathens. 81
is revered even by them. For truth stops the mouths even of Hom.
enemies. X.
But how does he fall into a snare? By falUng 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 destmction. But if he should have a good
report from his enemies, much more will he have it fi-om his
friends. For that it is not likely that he, whose life is blame
less, should he ill-reported of, we may infer from the words
of Christ ; Let your light so shine before men, that they may Matt. 5,
see your good works, and glorify your Father which is in ^^'
Heaven. But what if one be falsely accused, and from pecu
Uar circumstances be slandered? Well, this is a possible
case; but even such an one ought not to be promoted. For
the result is much lo be feared. Therefore it is said he should
have a good report, for your good works are to shine. As there
fore no one will say that the sun is dark, not even the blind,
(for he will be ashamed to oppose the opinion of all,) so him
that is of remarkable goodness no one will blame. And
though, on account of his doctrines, the Heathen will often
slander him, yet they will not attack his virtuous life, but will
join with others in admiring and revering it.
Let us then so live, that the name of God be not bias- Moral.
phemed. Let us not, on the one hand, look to human reputa- (^)
tion; nor on the other, subject ourselves to an evil report,
but on both sides let us observe moderation; as he saith.
Among whom ye shine as lights in the world. For on this Phil. 2,
account He left us here, that we may be as luminaries, that we ^^'
may be appointed Teachers of others, that we may be as leaven ;
that we may converse as angels among men, as men with children ,
as spiritual with natural men, that they may profit by us, that we
may be as seed, and may bring forth much fruit. There were no
need of words, if we so shone forth in our lives, there were no
need of Teachers, did we but exhibit works. There would be
no Heathen, if we were such Christians as we ought to be. If
we kept the commandments of Christ, if we suffered injury,
if we allowed advantage to be taken of us, if being reviled we
blessed, if being ill-treated we did good; if this were theicor,4;
general practice among us, no one would be so bmtal as not^^-
G

82 Bad Christians hinder conversion of Heathens.
1 Tim. to become a convert to godliness. And to shew this ; Paul
— 2—^ 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 oftheir teachers:
and when they see us manifesting the same desires, pursuing
the same objects, power and honour, how can they admire
Christianity ? They see om- 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 any where to be seen. Therefore we shall
have to give an account not only of our own sins, but of the
injury done by them to others.
Let us then return to a sound mind; let us watch, and
shew forth a heavenly conversation upon earth. Let us say,
Phil. 3, Our conversation is in heaven, aud let us upon earth main-
20 tain the contest. There have been great men, it may be said,
amongst us, but ' how,' says the Greek, ' shall I believe it ?
for I do not see any thing like it in your conduct. If
this is to be said, we too have had our philosophers, men ad
mirable for their lives.' ' But shew me another Paul, or a
John: you cannot.' Would he not then laugh at us for
reasoning in this manner? Would he not continue to sit
still in ignorance, seeing that the wisdom we profess is in
words, not in works ? For now for a single halfpenny ye are
ready to slay or be slain ! For a handful of earth thou raisest
lawsuit after lawsuit ! For the death of a child thou turnest
all upside down ! I omit other things that might make us
weep ; your auguries, your omens, your superstitious observ
ances, your casting of nativities, your signs, your amulets,
your divinations, your incantations, your magic arts. These

Misery of Hell not the less for numbers. 83
are crying sins, enough to provoke the anger of God; that Hom.
after He has sent His own Son, you should venture on such ^'
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 lo
suffer alone, but in company with numbers. But what cause
is this for joy? That very joy will subject them to punish
ment. For do not think that it is there as here, that to have
companions in suffering affords consolation. And whence is
this manifest ? I will make it clear. Suppose that a man were
commanded to be burnt, and that he saw his own son burning
with him, and that the smell of his scorched flesh rose to his
nostrils; would it not be of itself death to him? No doubt.
And I will tell you how it is. If those who are nol 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 la. 14,
unto us? For human nature is disposed lo 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 nol; but there are others
much more wretched. For there will be wailing inconso
lable, all witnessing each other's torments. Do Ihey who
are famishing derive comfort in their distress from the parti
cipation of others ? It is no consolation surely to see a son,
a father, a wife, or grandchildren, suffering the same punish
ment. If one sees friends in such case, is it any comfort?
None! None! It rather adds to the intensity of our own
sufferings! Besides, there are evils, which by reason of their
severity cannot be mitigated by being common. If two men
were together thrown into the fire, would they comfort one
another? Tell me; if we have ever been attacked by a
violent fever, have we not found that all consolation has
failed us? for there are calamities, so overwhelming as to
leave no room for comfort in the soul. When a wife has lost
G 2

84 No real hope but in Repentance.
1 Tim. her husband, is it a lessening of her grief to number up the
— !-^— many who have suffered the like loss? Let us not therefore
be supported by any such hope, rather let us find our sole
consolation in repenting of our sins, in pursuing the good
path that leads to Heaven, that we may obtain the kingdom
of Heaven, by the grace and lovingkindness of Jesus Christ
our Lord, with Whom, &c.

HOMILY XI.

1 Tim. iii. 8, 9, 10.
Likewise nvust the deacons be grave, not doubletongued, not
given to much wine, not greedy of filthy lucre ; holding
the mystery of the faith in a pure conscience. And let
these also first be proved: then let them use the offee qfa
deacon, being found blameless.
Discoursing of Bishops, and having described their (1)
character, and the quaUties which they ought to possess,
and having passed over the order of Presbyters, he proceeds
to that of deacons. The reason of this omission was, that
between Presbyters and Bishops there was no great differ
ence. Both had undertaken the office of Teachers and
Presidents in the Church, and what he has said concerning
Bishops is applicable to Presbyters. For they are only
superior in having the power of ordination, and seem to have
no other advantage over Presbyters.
Likewise the deacons. That is, they should have the same
qualities as Bishops. And what are these same. To be blame
less, sober, hospitable, patient, not brawlers, not covetous.
And that he means this when he says liketcise, 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 fllthy
lucre; holding the mystery of the faith in a pure conscience.

86 Trial and qualities of Deacons. Deaconesses.
1 Tim. Thus he explains what he means by blameless. And here
3 11-15 •
-^ — '—' he requires, though in other words, that he be not a novice,
where he says, Let these also flrst beproved,where the conjunc
tion also is added, as connecting this with what had been
said before of Bishops, for nothing intervenes between. And
there is the same reason ° for the not a novice in that case.
For would it not be absurd, that when a newly purchased
slave is not intrusted with any thing in a house, tiU he has
by long trial given proofs of his character, yet that one should
enter into the Church of God from a state of heathenism,
and be at once placed in a station of preeminence ?
Ver. 11. Even so must the women^ be grave, not slan
derers, sober, faithful in all things.
Some have thought that this is said of women generally,
but it is not so, for why should he introduce any thing about
women to interfere with his subject? He is speaking of
those who hold the rank of Deaconesses,
Ver. 12. Let the Deacons be the husband of one wife.
' i.e. the This^ must be understood therefore to relate to Deaconesses.
before. For that order is necessary, and useful and honourable in
the Church. Observe how he requires the same virtue fi-om
the Deacons, as fi-om 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. 1.3. For they that have used the offiee qf a Deacon
well purchase to themselves a good degree, and much bold
ness in the faith which is in Christ Jesus.
Every where they are required to rule their chUdren well,
that others may not be scandalized by their misconduct.
They that use the office of a Deacon well, pmrchase 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 " 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
^ He had not noticed this reason on literal.
the passage, probably because he con- " Or, ' in things below.' He may
sidered that St. Paul purposely deferred refer to the Deacon's temporal min-
it to this place. istry,
b E, V. Their wives. The other is

The Church a pillar of Truth in the world. 87
mayest know how thou oughtest to behave thyself in the house Hom.
qf Qod, which is the Church qf the living Qod, 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 every
thing through the Spirit, he was yet ignorant of this, and
only says, I hope to come, but if I tarry, which implies un
certainty. For since he was led by the Spirit, and did not
act from his own inclination, he was naturally uncertain about
this matter.
That thou mayest know, he says, hmo thou oughtest to
behave Ihyself in the house of God, which is the Church of
the living God, the pillar and ground of the truth. Not
like that JewLsh house. For it is this that maintains the
faith and the preaching of the Word. For the tralh is the
pillar and the ground ofthe Church".
Ver. 16. And without controversy great is the mystery of
godliness ; Qod 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 Chui-ch 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 mani/est in I lie flesh. The Creator
was seen incarnate. He was jnsllfled in the Spirit. As it
is said, Windom 'is justified of her chiklren, or because He
practised no guile, as the Prophet says, Because he had done Is. 5S,9.
no violence, iieilher teas guile found in his moulh. Seen of\ gl'®''
J i. u. the truth in itself supports supports tho world.
the Church, tho Church through it » i. c. tho Incarnation.

88 Danger of wine. Mystery of the Incarnation.
1 T\M. Angels. So that Angels together with us saw the Son of
' God, not having before seen Him. Great, truly gi-eat, was
this mystery! Preached unto the Gentiles, believed on in the
ivorld. He was heard of and believed in through aU parts
Ps.19,4, of the world, as the Prophet foreshewed, saying. Their sound
is gone out into all the ivorld. Think not that these things
are mere words, for they are nol, but full of hidden reaUties.
Acts 1, Received up into glory. He ascended upon clouds, 77ns
Jesus, it is said. Who is taken up from you, shall so come in
like manner as ye have seen Him go into heaven.
The discretion of the blessed Paul is observable. When
he would exhort the Deacons to avoid excess in wine, he
does not say, ' Be not drunken,' 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 nol manifest to all, nay,
it was not manifest to the Angels, for how could it, when it
Eph, 3, was made known by the Church. Therefore he says, without
^^- 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 wilh us the Angels saw Him. This is
indeed a mystery! Let us not then expose' this mystery.
Let us not lay it forth every where, but let us live in a manner
worthy of the mystery. They to whom a mystery is in
trusted are great persons. We account il a mark of favour,
if a king intrusts a secret to us. But God has committed
His mystery to us, yet are we ungrateful to our Benefactor,
as if we had not received the greatest benefits. Our insensi
bility to such a kindness should strike us with horror. And
how is that a mystery which all know ? In the first place all
do not know it, and before then too they knew it not, but now
it is made manifest ^.
' The word iii,«an»tiuitii seems to be trine.
used in a bad sense, as of disgracing, or k So B, Sav, mar. and Old Lat.
irreverently handling the sacred doc- The printed text is, ' It ia a mystery

Sacriflce of goods rewarded in this life. 89
In keeping this mystery, then, let us be faithful to ouv Hom.
trust. So great a mystery has He entrusted to us, and ^^'

we do not trust Him even with our money, though He (of'"
has bid us lay up our wealth wilh Him, where none can
take it away, neither can moth nor thief waste it. And
He promises lo repay us a hundred-fold, yet we obey Him
not. Yet here if we entrust any with a deposit, we receive
nothing back in addition, but are thankful if that is restored
which we deposited. If a thief .steals it there. He saith, set
that to My account; I say not to thee, a thief has taken it,
or moth devoured it. He repays a hundred-fold here, and
eternal life is superadded hereafter, yet do we not lay up
our treasure there ! ' But,' you say, ' He repays slowly,' Well
this too is a proof of the greatness of His gift, that He does
not repay here in this mortal life ; or rather He does repay
even here a hundred -fold. For did not Paul leave here his
tools ^, Peter his rod and hook, and Matthew his seat of cus- ' <ry,i\tii.
tom ? and was nol the whole world opened to them more
than to kings ? Were not all things laid at their feet ? Were
they not appointed i-ulers^, and lords? Did nol men com-3J«««-
mit their lives into their hands ? suspend themselves wholly """'
upon their counsel, and enlist in their service? And do we
not see many similar occurrences even now? Many men of
poor and humble means, who did but handle the spade, and
had hardly a sufficiency of necessary food, having but the
character of monks, have been celebrated above all men, and
honoured of kings.
Are these things inconsiderable? Well, consider that
these are but additions, the principal sum is stored up
for the Ufe to come. Despise riches, if thou wouldest have
riches. If thou wouldest be truly rich, become poor. For
such are the paradoxes of God, He would not have thee
rich from thy own care, but from His grace. Leave these
things to Me, He says; make spiritual things thy concern,
that thou mayest know My power. Flee from that yoke of
slavery, which riches impose. As long as thou cleavest to
them, thou art poor. When thou despisest them, thou art
doubly rich, in that such things shall flow in upon thee from
which all know, yea rather which all made manifest to all.'
knew not before, but which is now ^ See on Stat. Hom, i. (9) Tr, p, 22,

90 True Riches. How to take riches hence with us.
1 Tim, every side, and in that thou shalt want none of those things,
' which th© multitude want. For not to possess much, but to
need littie, is to be rich indeed. The king, so long as he
wants aught, differs not from the poor man. For this is
poverty, to stand in need of others ; and by this argument the
king is poor, in so far as he stands in need of his subjects.
But he that is crucified to the world is not so ; he wants for
nothing ; for his hands are sufficient for his subsistence, as
Acts 20, Paul said, These hands have ministered to my necessities,
and to them that were with me. These are his words who
2 Cor. says. As having nothing, yet possessing all things. This is
' ' he who was thought a God by the inhabitants of Lystra. If
thou wouldest obtain worldly things, seek Heaven ; if thou
wouldest enjoy things here, despise them. For, Seek ye flrst
W.att.6, the kingdom of God, He saith, and all these things shall be
added unto you.
Why dost thou admire these trifles? Why long for things
' See on of no real worth ? How long is one poor '? how long a beggar?
jg ' Raise thine eyes to heaven, think of the riches there, and
Hom.ii. smile at gold; think of how little use il is; that the enjoyment
' of it lasts but for the present Ufe, and that compared with
eternity, the present life is as a grain of sand, or as a drop of
water to the boundless ocean. This wealth is not a posses
sion, it is not property, it is a loan for use. For when thou
diest, willingly or unwillingly, all that thou hast goes to
others, and they again give il 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 om- own; we have only a life interest in
them ; or rather they fail us during our lives. Only the vir
tues of the soul are properly our own, as alms-giving and
charity. Worldly goods, even by those without, were called
external things, because they are without us. But let us
make them internal. For we cannot take our wealth with

Lands change owners. Pomp absurd and despicable. 91
us, when we depart hence, but we can take our charities, Hom.
But let us rather send them before us, that they may prepare - ^^"
for us an abode in the eternal mansions. 9 " ^ '
Goods ^ are named from use ^, not from lordship, and are not (3)
our own, and possessions are not a property but a loan. For^^|2!
how many masters has every estate had, and how many will it'«='A;e3-
have! There is a sensible proverb, (and popular proverbs,""'
when they contain any wisdom, are not to be despised,) O
fleld, 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 accom
pany us to the world above. Let us then give up and extinguish
that love of wealth, that we may kindle in us an affection for
heavenly things. These two affections cannot possess one
soul. For it is said, Either he will hate the one, and love Matt, 6,
24
the other; or else he will hold to the one, and despise the other.
Seest thou a man with a long train of attendants, clear
ing a way^ along the streets, clothed in silken garments, 3 ^.j^jj?,.
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 in
deed so pleasant, for there is not the same innocence and
simpUcity 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, pg_ 102,
cleaveth to my flesh, but thou in thy spirit walkest in heaven, 6. ?
What though he has many attendants clearing his way ? is
he more honoured by this than his horse ? and what an ab
surdity is it, to drive men before one to clear the way for a
beast to pass ! Then what sorl of honour is it to bestride a
horse ? an honour shared by his slaves ! Yet some are so
vain of this, that they have it led after them even though
they do not want il. What greater folly can there be ? To
wish to be distinguished by their horses, by the costliness of
their garments, by their retinue ! What can be more contempt
ible than glory which consists in horses, and servants ? Art thou

92 Graces ofthe soul the true ornaments.
1 Tim. virtuous ? use not such distinctions. Have ornaments in
~  ' thyself Be not indebted for thy glory to the presence of others.
To such honour the most wicked, corrupt, and base of men
may attain; all indeed who are rich. Actors and dancers
may ride on horseback wilh 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 with
out, not though the man wear a thousand ornaments of gold.
Let us nol 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, wilh Whom, &c.

HOMILY XIL

1 Tim, iv. 1, 2, 3.
Now the Spirit speaketh expressly, that in the latter times
some shall depart from the faith, giving heed to seducing
spirits, and doctrines qf devils; speaking lies in hypocrisy;
having their conscience seared with a hot iron; forbidding
to marry, and commanding to abstain from meats, which
Qod hath created to be received ¦with thanksgiving qf them
which believe and know the truth.
As those who adhere to the faith are fixed on a safe (1)
anchor, so those who fall from the faith can no where rest ;
but, after many wanderings to and fro, they are borne at last
into the very gulph of perdition. And this he had shewn
before, saying, that some had already made shipwreck con
cerning the faith, and now he says. Now the Spirit speaketh
expressly, that in the latter times some shall depart from the
faith, giving heed to seducing spirits. This is said of the
Manichaeans, the Encratites", and the Marcioniles, and the
whole oftheir tribe", that they should hereafter depart from
the failh. Seest thou that this departure from the failh is
the cause of all the evils that follow !
" St. Chrys. often speaks of the did not acknowledge St. Paul's Epistles.
Mauichees and Marcionites, hut rarely Eusebius, iv. 28, 29. that Tatian was
of the Encratites. They are mentioned the author of this heresy, and so Epi-
more than once by Clem. Al. whosays, phanius,who treats of its several points
(Strom, 7.) that they are named from at length. Her. 26, (Montf,)
' Temperance.' (iyx^artiK.) Origen ^' Literally ' shop.'
(cont. Cel. V. 65. p. 628.) says, they

94 Heresies foretold. Commanding to abstain from meats.
1 Tim. But what is expressly? Plainly, clearly, and beyond doubt.
i.'Jl5i 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 wilh 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 depar
ture from the faith, is not applicable to them ;) but to the Ma-
nichees, and the founders of these sects. And he calls them
very justly, seducing spirits, since it was by these they were
actuated in speaking such things. Speaking lies in hypocrisy.
This implies that they utter not these falsehoods through ig
norance and unknowingly, but as acting a part, knowing
the truth, but having their conscience seared, that is, being
men of evil lives.
But why does he speak only of these heretics ? Christ had
Matt, before said. Offences must need come, and He had predicted
^^' ^- the same in his parable of the sower, and of the springing up
of the tares. But here admire with me the prophetic gift of
Paul, who, before the times in which they were to appear,
specifies the time itself As if he had said. Do not wonder,
if, at the commencement of the faith, some endeavour to bring
in these pernicious doctrines; since, after it has been esta
blished for a length of time, many shall depart from the faith.
Forbidding to marry, and commanding to abstain from meats.
Why then has he mentioned no other heresies? Though not
particularized, they are implied by the expressions of se
ducing spirits and doctrines of devils. But he did not wish
to instil these things into the minds of men before the time ;
but that which had already commenced, the case of meats,
he specifies. Which God hath created to be received with
thanksgiving of them which believe and know the truth.
Why did he not say, by the unbelievers too ? How by the
unbelievers, when they exclude themselves from them by
their own rules? But is not luxury forbidden? Certainly
itis. But why? if good things are created to be received.
Because He created bread, and yet too much is forbidden ;
and wine also, and yet excess is forbidden ; and we are not
commanded to avoid dainties as if they were unclean in
themselves, but as they corrupt the soul by excess.

No creature unclean. Meats how sanctified. 95
Ver. 4. For every creature qf Qod is good, and nothing Hom,
to be refused, if it be received with thanksgiving. ^ll-
If it be the creature of God, it is good. For all things, it Gen. i,
is said, were very good. By speaking thus of things eatable, ^^"
he by anticipation impugns the heresy of those who introduce
an uncreated matter, and assert that these things proceed
from it. But if it is good, why is it sanctified by the word qf
God and prayers? For il 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", 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 nol swine's flesh
unclean.'' By no means, when it is received with thanks
giving, and with the seal; nor is any thing else. It is your
unthankful disposition to God that is unclean.
Ver. 6. ff thou put the brethren in remembrance of these
things, thou shalt be a good minister of Jesus Christ, nourished
up in the words cf faith and qf 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 Qod and prayer,
Ver. 7. But refuse prof ane and old wives' fables, and ex
ercise thyself rather unto godliness.
Putting them in remembrance, he says; here you observe
no authority; but all is condescension: he does not say ' com
manding' or ' enjoining,' but reminding them : that is, suggest
these things as matter of advice, and so enter into discourses
with them concerning the faith, being nourished up, he says,
meaning to imply constancy in application to these things.
'^ i, e, with the sign of the cross, ocp^aytffav.

96 Spiritual Food and Exercise.
1 Tim. For as we set before us day by day this bodily nourish-
-^^ ment, so he means, let us be continually receiving discourses
^' ' concerning the faith, and ever be nourished with them. What
is this, being nourished up ? Ruminating upon them ; attending
ever to the same things, and practising ever the same, for it
is no common nourishment that they supply.
But refuse profane and old wives' fables. By these are
meant Jewish traditions, and he calls them fables, either be
cause of their falsehood or their unseasonableness. For
what is seasonable is useful, but what is unseasonable is not
only useless but injurious. Suppose a man of adult age to be
suckled by a nurse, would he not be ridiculous, because it
is unseasonable ? Profane and old 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 command
ment. Exercise thyself unto godliness. That is, unto a
pure faith and a moral life ; for this is godliness. So then
we need exercise.
yufitit- "Ver. 8, For bodily exercise^ proflteth Uttle.
This has by some been referred to fasting ; but away with
such a notion ! for that is not a bodily but a spiritual exer
cise. If it were bodily it would nourish the body, whereas
it wastes and makes it lean, so that it is not bodily. Hence
•i irxri- he is nol speaking of the discipline* of the body. What we
""' need, therefore, is the exercise^ ofthe soul. For the exercise
<"'« ofthe body hath no profit, but may benefit the body a little,
but the exercise ^ of godliness yields fruit and advantage both
here and hereafter.
This is a faithful iayiiig, that is, it is true that godliness
is profitable both here and hereafter. Observe how every
where he brings in this, he needs no demonstration, but
simply declares it, for he vvas addressing Timothy.
So then even here, we have good hopes ? For he who is
conscious to himself of no evil, and who has been fruitful in
good, rejoices even here : as the wicked man on the other
hand is punished here as well as hereafter. He lives in
perpetual fear, he can look no one in the face with con-
'' arxuris, the proper word for .spiri- because bodily exercise for bodily pur-
tual exercise. St. Paul uses the other, poses wa.-j familiar to all Greeks.

fflBt

God the Preserver of all men. Virginity not enjoined. 97
fidence, he is pale, trembUng, and full of anxiety. Is it not i^""-
so with the fraudulent, and with thieves, who have no satis 
faction even in what they possess ? Is not the life of mur
derers and adulterers most wretched, who look upon the sun
itself with suspicion ? Is this to be called life ? No ; rather a
horrid death !
Ver. 10. For therefore we both labour and suffer reproach,
because we trust in the living Qod, who is the Saviour qf all
men, specially of them thai 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 ° of the unbelieving, much more is He of the faithful
hereafter. What salvation does he speak of? That to come'?
Wlio is the Saviour, he says, of nil men, .specially of them
that believe. At present he is speaking of that which is
here. But how is He the Saviour of tho faithful ? Had ho 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 witli
fortitude endure all things. Even those who eagerly grasp
at worldly advantages, supported by the hope of gain, cheer
fully undertake laborious enterprises.
It is then the last time. For in the latter times, he says,
some .shall depart from the faith. Forbidding lo marry.
And do not we forbid to marry? God forbid. We do not
forbid those who wish lo marry, but those who do nol \fish
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
" or Preserver. or so taken in the old Transhition, B.
f The Editor ventures to mark this once had oi, which gives this sense with
as a question, though not so printed, or without a question.
H

98 Meats typical. Unless arguing to be shunned.
1 Tim. 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 be
comes so through the conscience of him that partakes of it.
And what was the object of the prohibition of so many
meats ? To restrain excessive luxury. But had it been
said, ' eat not for the sake of luxury,' it would not have been
borne. They were therefore shut up under the necessity of
the law, that they might abstain from the stronger principle
of fear. The fish was not forbidden, though it was mani
festly more unclean than the swine. But they might have
learned how pernicious luxury was from that saying of
Deut. Moses, Jeshurun waxed fat, and kicked. Another cause of
32, 15. these prohibitions might be, that being straitened for other
food, they might be reduced to slaughter sheep and oxen; he
therefore restrained them from other things, on account of
Apis and the calf, which was an abomination, ungrateful,
polluted, and profane «.
(3) Put them in remembrance of these things, meditate upon^
these things, for by the expression, nourished up in the
words offaith and sound doctrine, is implied that he should
not only recommend these things to others, but himself
practise them. For he says, Nourished up in the words of
faith, and of good doctrine, whereunto thou hast attained.
But refuse profane and old wives' fables. Why does he not
say, abstain fi-om them, but refuse ? He thus intimates that
they should be utterly rejected. His meaning is, that he
should not enier into any disputation with the teachers of
them, but recommend to his own people the things prescribed
above. For nothing is to be gained by contending with
perverse men, unless where it might have an injurious effect,
if we were supposed from weakness to decline arguing with
them. But exercise thyself unto godliness, that is, unto a pure life,
and the most virtuous conversation. He that exerciseth him
self, even when it is not the season of contest, acts always as
if he were contending, practises abstinence, endures all toils,
6 This is scarcely intelligible. B. thankful, wicked, and profane.'
has, ' for he is unclean, who is un- h Or, practice, v. 16,

Spiritual e.vercise rewarded. H'orldly labour vain. 99
is always anxious, endures much labour. Exercise thyself, he Hom,
saith, unto godliness; for bodily exercise proflteth little, but JEBl-
godliness is profltable for all things, having the promise of
the life that noiv is, and of that which is to come. And why,
says one, does he mention this bodily exercise ? To shew by
comparison the superiority of the other, in that the former is
of no solid advantage, though il is attended with many toils,
whilst the latter has a lasting and abundant good. As when
he bids women adorn themselves, nol with broidered hair, or
gold, or costly array :/' but which becometh ivomen possessing
godliness; with good works. iTim,2,
T7iis is a faithful saying, and worthy ofall acceptation. uok\\..
For therefore we both labour and suffer reproach. Did Paul
then suffer reproach, and art thou impatient ? Did Paul labour,
and wouldest thou live luxuriously ? But had he lived luxuri
ously, be would never have attained such great blessings. For if
worldly goods, which are uncertain and perishable, are never
gained by men without labour and pains, much less are spiritual.
Well, saith one,but some inherit them. Yeteven when inherited
they are not guarded aud preserved without labour, and care, // -; ,
and trouble, no less than those have that have gained them.
And I need not say that many who have toiled and endured
hardships have been disappointed at the very entrance of the
harbour, and an adverse wind has caused the wreck of their
hopes, when they were upon the point of possession. But
with us there is nothing like this. For it is God who pro
mised, and that hope maketh not ashamed. \e ¦who are Rom. 5,
conversant with worldly affairs, know ye not how many men,
after infinite toils, have not enjoyed the fruit of their labours,
either being previously cut off by death, or overtaken by mis
fortune, or assailed by disease, or ruined by false accusers, or
some other cause, which amidst the variety of human casu-
alities, has forced them to go with empty hands ?
But do you not see the lucky men, says one, who with little
labour acquire the good things of life ? What good things ?
Money, houses, so many acres of land, trains of servants,
heaps of gold and silver ? Can you call these good things,
and not hide your head for shame ? A man called to the pur
suit of heavenly wisdom, and gaping after worldly things,
h2

100 Riches no real good, and never justly gathered,
1 Tim. and calling them ' goods,' which are of no value ! If these
^' ^"" things are good, then the possessors of them must be called
good. For is not he good, who is the possessor of what is
good ? But when the possessors of these things are guilty of
fraud and rapine, shall we call them good? For if wealth is
a good, but is increased by grasping, the more it is increased,
the more will its possessor be considered to be good. Is the
grasping man then good ? But if wealth is good, and increases
by grasping, the more a man grasps, the better he must be.
Is not this plainly a contradiction? But suppose the wealth
is not gained wrongfully. And how is this possible ? So de
structive a passion is avarice, that to grow rich without
Lukeie, injustice is impossible. This Christ declared, saying, Make
to yourselves friends qf the Mammon of unrighteousness.
But what if he succeeded to his father's inheritance ? Then
he received what had been gathered by injustice. For it was
not from Adam that his ancestor inherited riches, but, of the
many that were before him, some one must probably have
unjustly taken and enjoyed the goods of others. What
then? he says, did Abraham hold unrighteous wealth; and
Job, that blameless, righteous, and faithful man, \iho feared
God and eschewed evil? Theirs was a wealth that consisted
not in gold and silver, nor in houses, but in cattle. Besides
¦ tfio- this, he was enriched by God'. And the author of that book,
xxcurtf 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
Gen, 19, them ? No, for lo this very point the Scripture says, that the
^*- three hundred and eighteen were born in his house. He had
Gen.24, also sheep and oxen. Whetice then 'did he send gold to
22 ; 12, fiebekah .'' From the gifts which he received from Egypt
without violence or wrong.
(4) Tell me, then, whence art thou rich ? From whom didst
thou receive il, and from whom he who transmitted it to
thee ? From his father and his grandfather. But canst thou,
ascending through many generations, shew the acquisition just?
It cannot be. The root and origin of it must have been
injustice. Why.? Because God in the beginning made not

Wealth, however gained, is God's, not ours. 101
one man rich, and another poor. Nor did He afterwards Hom.
take and shew to one treasures of gold, and deny lo the other -bli
the right of searching for il: bat He left the earth free to aU
alike. Why then, if it is common, have you so many acres
of land, whilst your neighbour has not a portion of il ? It
was ti-ansmitted to me by my father. And by whom to him ? By
his forefathers. But you must go back and find the original
owner. Jacob had wealth, but it was earned as the hire of
his labours.
But I will not urge this argument too closely. Let your
riches be justly gained, and without rapine. For you are not
responsible for the covetous acts of your father. Your wealth
may be derived fi-om 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. Al the same
time il is not bad, he says, if its possessor be not covetous ;
it is nol bad, if it be distributed to the poor, otherwise it is
bad, il is ensnaring. ' But if he does not evil, though he
does no good, it is not bad,' he argues. True. But is not
this an evil, that you alone should have the Lord's property,
that you alone should enjoy what is common? Is not the
earth God's, and the fulness thereof? If then our possessions
belong to one common Lord, they belong also to our fellow
servants. Thepossessionsof one Lord are all common. Do we
not see this the settled rule in great houses? To aU 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 ai-e all common, as cities, market
places, and pubUc 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 equaUy to all as
brethren. We are all formed with the same eyes, the same
body, the same soul, the same structure in all respects', all
things from the earth, all men from one man, and all in tho
' ' Hath not a Jew the same organs. Merchant of Venice.
the same dimensions ?' Shakespeare,

102 Chief things common by nature. Real good.
1 Tim, 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 him
self of any thing, to make it his own, then contention is intro
duced, as if nature herself were indignant, that when God
brings us together in every way, we are eager to divide and
separate ourselves by appropriating things, and by using
those cold words ' mine and thine.' Then there is conten
tion and uneasiness. But where this is not, no strife or con
tention is bred. This state therefore is rather our inheritance,
and more agreeable to nature. Why is it, that there is never
a dispute about a market place .'' Is it nol because il is com
mon to all.'' But about a house, and about property, men are
always disputing. Things necessary are set before us in
common; but even in the least things we do not observe a
community. Yet those greater things He hath opened freely
to all, that we might thence be instructed to have these
inferior things in common. Yet for all this, we are not
instructed. But as I said, how can he, who is rich, be a good man?
When he distributes his riches, he is good, so that he is good
when he has ceased to have it, when he gives il 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 nol, makes one appear to be good.
Wealth therefore is not a good. But if, when you can
receive il, you receive it not, again you are good.
If then we are good, when having il, 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 nol, because you think it a good, because you are anxious
to possess it. Cleanse thy mind, and rectify thv judgment,
and then thou wilt be good. Leam what are re^ly goods.
What are they? Virtue and benevolence. These and not
that, are truly good. According to this rule, the more

Thai truly good ichich makes lis good. 103
charitable thou art, the more good thou wilt be considered. Hom.
But if thou art rich, thou art no longer good. Let us  -
therefore become thus good, that we may be really good,
and may obtain the good things to come in Jesus Christ, with
Whom, &c.

HOMILY XIII.

1 TiM. iv. 11—14.
Tiiese 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.
(n In some cases it is necessary to command, in others to
teach ; if therefore you command in those cases where teach
ing is required, you will become ridiculous. Again, if you
teach where you ought to command, you are exposed to the
same reproach. For instance, it is not proper to teach a man
not to be wicked, but to command ; lo forbid it with all au
thority. Nol to profess Judaism, should be a command, but
teaching is required, when you wouldlead men to part with their
possessions, to profess virginity, or when you would discourse
offaith. Therefore Paul mentions both : Command and teach.
When a man uses amulets, or does any thing of that kind,
knowing it to be wrong, he requires only a command; but he
who does it ignorantly, is to be taught his error.
Let no one despise thy youth.
Observe that it becomes a priest to command and to speak
authoritatively, and not always to teach. But because, from

Strict life makes Youth respected. Of Reading. 105
a common prejudice, youth is apt to be despised, therefore he Hom.
says. Let no man despise thy youth. For a teacher ought not  -
to be exposed to contempt. But if he is not to be despised,
what room is there for meekness and moderation ? Indeed the
contempt that he falls into personally he ought to bear; for
teaching is commended by long-suffering. But not so, where
others are concerned ; for this is not meekness, but coldness.
If a man revenge insults, and ill language, and injuries offered
to himself, you justly blame him. But where the salvation
of others is concerned, command, and interpose with autho
rity. This is not a case for moderation, but for authority,
lest the public good suffer. He enjoins one or the other as
the case may require. Let no one despise thee on account
of thy youth. For as long as thy life is a counterpoise, thou
wilt not be despised for thy youth, but even the more admired:
therefore he proceeds to say,
But be thou an example of the believers in word, in con
versation, in charity, in faith, in purity. In aU things
shewing thyself an example of good works : that is, be thy
self a pattern of a Christian life, as a model set before
others, as a Uving law, as a rule and standard of good living,
for such ought a teacher to be. In word, that he may speak
with facUity, 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 il were an orphan, when sepa
rated from him, it was natural that he should require such
comfort. Till I come, he says, give attendance to reading
the divine writings, to exhortation of one another, to teaching
ofall. Neglect not the gift that is in thee, which was given Ihee
by prophecy.
Here he calls teaching prophecy °-
With the laying on of the hands of the presbytery. He
» He means that it was a gift of Prophecy, which the Greek Sia may bear.

106 If Apostles studied, what should be our diligence ?
I Tim. speaks not here of Presbyters, but of Bishops. For Presby-
— — '¦ — '- ters cannot be supposed to have ordained a Bishop.
Ver. 15. Meditate upon these things; give thyself wholly
to them.
Observe how often he gives him counsel concerning the
same things, thus shewing that a teacher ought above all
things to be attentive to these points.
Ver. 16. Take heed, he says, unto thyself, and unto the
doctrine : continue in them. That is, take heed to thyself,
and teach others also.
For in so doing thou 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 shews the duty of teachers, when He says.
Matt. The kingdom of heaven is like unto an householder, who
' ¦ bringeth forth out of his treasure things new and old. And
Rom.i5, the blessed Paul gives the same advice, that we through
¦*- patience and comfort of the Scriptures might have hope.
This he practised above all men, being brought up in the
law of his fathers, at the feet of Gamaliel, whence he would
afterwards naturally apply to reading : for he who exhorted
others would himself first follow the advice he gave. Hence
we find him continually appealing to the testimony of the
prophets, and searching into their writings. Paul then
applies to reading, for it is no slight advantage that is to be
reaped from the Scriptures. But we are indolent, and we
hear with carelessness and indifference. What punishment
do we not deserve !
Tliat thy proflting may appear, he says, to all.
(2) Thus he would have him appear great and admirable in
this respect also, shewing that this was still necessary for
him, for he wished that his proflting 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 nol, but of any

Of Rebuke Of Purity. ' Widows indeed.' 107
elderly man. What then if he should need con-ection ? Do Hom.
"XIII
nol rebuke him, but address him as you would a father  ^

offending, Ver. 1. The elder women as mothers, the younger men as
brethren; the younger women as .sisters, with all purity.
Rebuke is in its own nature offensive, particularly when it
is addressed to an old man, and when it proceeds from a
young man too, there is a threefold shew of forvvai-dness. By
the manner and the mildness of it, therefore, he would, soften
it. For it is possible lo reprove without offence, if one will
only make a point of tiiis : 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 il, he shews by adding
these words, that all purity is required in such intimacy.
But does Paul give this advice to Timothy? Yes, ho says,
for 1 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 lo those, who wish to
calumniate. Ver, 3, Honour widows, that are widows indeed.
Why does he say nothing of virginity, nor command us
to honour virgins ? Perhaps there were not yet any professing
that state, or they might have fallen from it. For some, he i Tim
says, are already turned aside after Satan. For a woman ' '
may have lost her husband, and yet nol be truly a widow.
As in order to be a virgin, il is not enough to be a stranger
to mamage, but many other things are necessary, as blame-
lessness aud perseverance ; so the loss of a husband does not
constitute a widow, but patience, wilh chastity and separation
from all men. Such widows he justly bids us honour, or
rather support. For they need support, being left desolate.

108 Domestic duty of Widows. God their stay if desolate.
1 Tim. and having no husband to stand up for them. Their state
""' appears to the multitude despicable and inauspicious.
Therefore he wishes them to receive the greater honour from
the Priest, and the more so, because they are worthy of it.
Ver. 4. But ¦if any widow have children or grandchildren,
let them learn first to shew piety at home, and to requite
their parents.
Observe the discretion of Paul; how often he urges men
from human considerations. For he does not here lay down any
great and lofty motive, but one that is easy lo be understood : to
requite their parents. How ? For bringing them up and edu
cating them. As if he should say. Thou hast received from
them great care. They are departed. Thou canst not requite
them. For thou didst not bring them forth, nor nourish
them. Requite them'' in their descendants, repay the debt
through the children. Let them learn flrst to shew piety at
home. Here he more simply exhorts them to acts of kindness ;
then to excite them the more, he adds,
For that is good and acceptable before Qod. And as he
Lad 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 Qod, and continueth in supplications and prayers
night and day. But she that liveth in pleasure is dead while
she liveth.
She who being a widow has not made choice of a worldly
life, is a widow indeed ; she who trusts in God as she ought,
and continues instant in prayer night and day, is a widow
indeed. Not that she, who has children, is not a widow
indeed. For he commends her who brings up children as
she ought. But if any one has not children, he means, she
is desolate, and her he consoles, saying, that she is most
truly a widow, who has lost not only the consolation of a hus
band, but that arising from children, yet she has God in the
place of all. She is not the worse for not having children,
but He fills up her need with consolation, in that she is with-
^ almu seems unintelligible, read herself, except it be from a grateful
avrovt: B. has Ixtivov^ which would be remembrance of his own mother's de-
' in his (her husband's) grand-children.' voting herself to him as she did. Theo-
It is not easy to see why St. Chrys. doret follows him, but says more of the
takes this as a direction to the widow corresponding duty ofthe children.

Life known from death by its acts. 109
out children. What he says amounts to this. Grieve not, Hom.
when it is said that a widow ought to bring up children, as if, Iffh.
because thou hast no childien, thy worth were on that ac
count inferior. Thou art a widow indeed, whereas she who
liveth in pleasure is dead while she liveth.
But since many who have children choose" the state (3)
of widowhood, not to cut off the occasions of a worldly life,
but rather to enhance them, that they may do what they will
with the greater license, and indulge the more freely in
worldly lusts : therefore he says. She that liveth in pleasure
is dead while she liveth. Ought not a widow then to live in
pleasure ? Surely not. If then when nature and age is weak,
a life of pleasure is not allowable, but leads to death,
eternal death ; what have men to say, who live a life of plea
sure? But he says with reason. She that liveth in pleasure
is dead while she liveth. But that thou mayest see this, let
us now see what is the slate 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 qf the world. For I was an hungered, and mm.
ye gave me meat. I was thirsty, and ye gave me drink. '^^•^'^¦
The living differ from the dead, not only in that they behold
the sun, and breathe the air, but in that they are doing some
good. For if this be wanting, the living are not better than
the dead. That you may learn this, hear how it is possible
that even the dead should live. For it is said, Qod is not 'M&tt.
22 32
the Qod of the dead, but qf the living ? But this again you '
say is a riddle. Let us therefore solve them both. A man
who liveth in pleasure, is dead whilst he liveth. For he liveth
only to his belly. In his other senses he lives not. He
sees not what he ought to see, he hears not what he ought to
hear, he speaks not what he ought to speak. Nor does he
perform the actions of the living. But as he who is stretched
upon a bed, with his eyes closed, and his eyelids fast, perceives
nothing that is passing; so it is with this man, or rather
not so, but worse. For the one is equally insensible to things
'¦ 2 Mss. ' renounce.'

110 Gluttony and drunkenness drOwn and bury the soul.
1 Tim, 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 caveni, full of all un
cleanness, 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 nol
sober in reality, since he has not yet rid and cleansed
himself of yesterday's excess and is still longing for a repe
tition, and in that his evening and noon he passes in revels,
and all the night, and most of the morning, in deep sleep.
Is he then to be numbered with the living ? Who can describe
that storm that comes of luxury, that assails his soul and body ?
For as a sky continually clouded admits not the sunbeams
to shine through it, so the fumes of luxury and wine enve
loping his brain, as if it were some rock, and casting over it a
thick mist, suffer not reason to exert itself, but overspread
the drunken man with profound darkness. With him who is
thus affected, how great must be the storm within, how vio
lent the tumult. As when a flood of water has risen, and has
surmounted the entrances of the workshops '', 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 il is when luxury overwhelms the soul; its reason
ings within are disturbed. What is already collected, cannot
be discharged, and by the introduction of more, a violent storm
is raised. For look not at the cheerful and merry countenance,
but examine the interior, and you will see il full of deep de
jection. If it were possible to bring the soul into view, and
to behold it with our bodily eyes, that of the luxurious would
seem depressed, mournful, miserable, and wasted wilh lean
ness ; for the more the body grows sleek and gross, the more lean
1 ei->.m- ajj(j weakly is the soul; and the more one is pampered', the
•i fdrri- more is the other hampered^. As, when the pupil of the eye
f''. , has the external coats over it too thick, it cannot put forth the
buried. ' ^
"l 'E^yuirTKimt, probably cellars.

Man's true life is that ofthe soul. Ill
power of vision", and look out, because the Ught is excluded Hom.
by the thick covering, and darkness often ensues; so when HHl.
the body is constantiy fuU fed, the soul must be invested with
grossness. But the dead rot, and ai-e con-upted, 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 Uke, which,
as too unseemty, I forbear to name. For such is the dominion
of luxury, that it makes one endure things, which we do not
even think proper to mention.
But you still ask, how is the body dissolved whilst it yet (4)
eats and drinks? Surely this is no sign of human life, since
creatures without reason too eat and drink. Where the soul lies
dead, what do eating and drinking avail ? The dead body, that
is invested with a flowery garment, is not benefited by it, and
when a blooming body invests a dead soul, the soul is nol
benefited. For when its whole discourse is of cooks, and
caterers, and confectioners, and it utters nothing pious ^, is
it not dead? For let us consider what is man? The Hea
thens say that he is a rational animal, mortal, capable of
intelUgence and knowledge. But let us not take our defini
tion from them, but whence.'' From the sacred writings.
Where then has the Scripture given a definition of man?
Hear its words. There was a man perfect and upright, one jobi 2.
that feared Qod, and eschewed evil. This was indeed a man !
Again, another says, Man is great, and the merciful man «prov.
precious. Those who answer not to this description, though 20, 6.
they partake of mind, and are never so capable of know
ledge, the Scripture refiises 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 pleasm-e is not a man ;
for how can he be, who never thinks of any thing that he
ought? Luxury and sobriety cannot exist together: they
are destructive of one another. Even the Heathens say,
A heavy paunch bears not a subtle mind^.
Such as these the Scripture calls men vrithout souls. My
' It was commonly thought that a ism for loose and profane talking.
certain efHuenee from the eye was re- i The English proverb is, ' Fat
quired to meet the light. paunches make lean pates.'
' ftriSit lir' /S'J, perhaps an euphem-

112 Men of flesh. Disgusting effects of gluttony.
1 Tim. Spirit (it is said) shall not always abide in these men,
' ' because they are flesh. Yet they had a soul, but because it

Gen. 6,
3.LXX. was dead in them, He calls them flesh. For as in the case of
the virtuous, though they have a body, we say, ' he is all
soul, he is all spirit,' so the reverse is said of those who are
otherwise. So Paul also said of those, who did not fulfil the
Rom. 8, works of the flesh. Ye are not in the flesh. Thus those who
live in luxury are not in the soul or in the Spirit.
Moral. She that liveth in pleasure is dead wMlst she liveth. Hear
this, ye women, that pass your time in revels, and intemperance,
and who neglect the poor, pining and perishing with hunger,
whilst you are destroying yourselves with continual luxury.
Thus you are the causes of two deaths, of those who are dying
of want, and of your own, both through ill measure. But if out
of your fulness you tempered their want, you would save two
lives. Why do you thus gorge your own body with excess,
and waste that ofthe poor with want; why pamper this above
measure, and stint that too beyond measure? Consider what
comes of food, into what it is changed. Are you not disgusted
at its being named? Why then be eager for such accumula
tions? The increase of luxury is but the multiplication of
dung! For nature has her limits, and what is beyond these
is not nourishment, but injury, and the increase of ordure.
Nourish the body, but do not destroy il. Food is called
nourishment, to shew that its design is not to injure the body,
but to nourish it. For this reason perhaps food passes into
excrement, that we may not be lovers of luxury. For if it
were not so, if it were not useless and injurious to the body,
we should not cease from devouring one another. If the
belly receive as much as it pleased, digested it, and conveyed
it lo 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 neverthe
less so addicted to luxury, that we spend perhaps whole
estates on a meal. What should we not do, if this were not
the end of luxury ? The more luxuriously we live, the more
noisome are the odours with which we are filled. The body
is like a swollen bottle, running out every way. The eructa
tions are such as to pain the head of a bystander. From the
heat of fermentation within, vapours are sent forth, as from a

The body so created that gluttony is nauseous. 113
liirnace, if by-standers are pained, what, think you, is the brain Hom.
within continually suffering, assailed by these fumes? to say  '-
nothing of the channels of the heated and obstructed blood,
of those reservoirs, the liver and the spleen, and of the canals
by which the faeces are discharged. The drains in our streets
we take care to keep unobstructed. We cleanse our sewers
with poles and drags, that they may not be stopped, or overflow,
but the canals of our bodies we do not keep clear, but obstruct
and choke them up, and when the filth rises to the very throne
of the king, I mean the brain, we do not regard it, treating
it not like a worthy king, but like an unclean brute. God
hath purposely removed to a distance those unclean members,
that we might not receive offence from them. But we suffer
it not to be so, and spoil all by our excess. And other evils
might be mentioned. To obstruct the sewers is to breed a
pestilence : but if a stench from without is pestilential, that
which is pent up within the body, and cannot find a vent,
what disorders must it not produce both to body and soul ?
Some have strangely complained, wondering why God has
ordained that we should bear a load of ordure wilh us. But
they themselves increase the load. God designed thus to
detach us from luxury, and to persuade us not to attach our
selves to worldly things. But thou art not thus to be per
suaded to cease fi-om gluttony, but though it is but as far as
the throat, and as long as the hour of eating, nay not even so
long, that the pleasure abides, thou continuest in thine indul
gence. Is it not true that as soon as it has passed the palate
and the throat, the pleasure ceases? For the sense of it is in
the taste, and after that is gratified, a nausea succeeds, the
stomach not digesting the food, or not without much difficulty.
Justly then is it said, that she that liveth in pleasure is dead
while she liveth. For the luxurious soul is unable to hear
or to see any thing. It becomes weak, ignoble, unmanly,
ilUberal, cowardly, full of impudence, servility, igno
rance, rage, violence, and all kinds of evil, and destitute of
the opposite virtues. Therefore he says,
Ver. 7, These things give in charge, that they may be
blameless. He does not leave it to their choice. Command them, he
says, not to be luxurious, assuming it to-be confessedly an
I

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

h Of the ' list of widows' relieved by Priesthood, book iii. c. 16. Ben. p. 396.
the Church, see St. Chrys. on the A.

HOMILY XIV.

1 Tim. v. 8.
But if any provide not for his own, and especially for those
of his own house, he hath denied the faith, and is worse
than an infldel.
Many consider that their own virtue is sufficient for their (l)
salvation, and if they duly regulate their own life, that no
thing further is wanting to save 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 nol diminished
but entire, and just as it had been delivered to him. It is
shewn also by the blessed Paul, who says here. If any one
provide not for his 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 infldel. And so says Isaiah, the chief
of the Prophets, Tliou shalt not overlook thy kinsmen of is. 5S,7.
thy own seed. For if a man deserts those who are united by
ties of kindred and affinity, how shall he be affectionate
towards others ? Will it not have the appearance of vain
glory, when benefiting others he slights his own relations,
and does not provide for them? And what will be said, if
instructing others, he neglects his own, though he has gi-eater
facilities, and a higher obligation to benefit them ? Will it
not be said. These Christians are affectionate indeed, who
I 2

116 The Faith denied by neglecting plain duties.
1 Tim. ueglect their own relatives " ? He is worse than an infldel.
-^ — ' Wherefore ? Because the latter, if he benefits not aliens,
does not neglect his near kindred. What is meant is this :
The law of God and of nature is violated by him who
provides not for his own family. But if he who provides not
for them has denied the faith, and is worse than an infidel,
where shall he be ranked who has injured his relatives?
With whom shall he be placed ? But how has he denied the
Titus 1, faith ? Even as it is said, They profess that they know God,
but in works they deny Him. What has God, in whom they
Is. 58,7, believe, commanded? Hide not thyself from thine own flesh.
How does he then believe who thus denies God ? Let those
consider this, who lo 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 failh merely to
profess beUef, but to do works worthy of faith. And it is
possible in each particular to believe and not to beUeve "-
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 lo 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 flrst to shew piety at home,
and to requite their parents. He had also said, She that
liveth in pleasure is dead whilst she liveth. He had said.
If she'' provides not for her own she is worse than an infldel.
^ Colb. ' For the heathen will pre- ' Colb. omits this sentence.
seiltly say, Well! these Christians are "= The feminine is not marked, but
affectionate indeed, to neglect their own implied hy his comment, see p, 108,
relatives ! And he well said, &c.'

Age of Church-widows. Duties of women. 117
Having mentioned the qualities which not to have would Hom.
render a woman unworthy to be reckoned among the widows, JEIZl
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 ? Tt is not her own doing that she is threescore
yeai-s 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 wilh himself, but wilh the
widows themselves. Meanwhile let us hear what follows.
Well reported of for good tcorks, 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 weU ; as he said before.
If they continue in faith, and charity, and holiness. Ob- 1 Tim.
serve how constantly he sets kindnesses to our own relatives ' '
before those to strangers. First, he says. If she have brought
up children, then. If she have lodged strangers, if she have
ioashed 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 fi-om
bringing up children, lodging strangers, relieving the aflSicted.
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 ; (2)
almost as much as of the Bishop himself. For he says.
If she have diligently followed every good work. This is as
though he meant that, if she could not of herself perform it,
she shared and co-operated in il. 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 stiictness does he require of widows. Greater
even than of virgins, from whom he yet requires much

118 Duties of the unmarried. Cheerful hospitality.
1 Tim, strictness, and eminent virtue. For when he speaks of that
^' ^" ^^'-which is comely, and that she may attend upon the Loi-d witJi-
1 Cor. 7, out distraction, he gives, in a manner, a summary of all virtue.
You see that it is not merely the not contracting a second
marriage that is enough to make a widow, many other things
are necessary. But why does he discourage second marriages ?
Is the thing condemned ? By no means. That is heretical.
Only he would have her henceforth occupied in spiritual
' things, transferring all her care to virtue. For marriage is
not an impure state, but one of much occupation. He speaks
of their having leisure, not of their being more pure by
remaining unmarried. For marriage certainly implies much
secular engagement. If you abstain from marriage that you
may have leisure for the service of God, and yet do not so
employ that leism-e, it is of no advantage to you, (if you do
not use your leisure,) to perform all services to strangers,
and to the Saints'*. If you do not thus, you abstain from
marriage not for any good end, but as though you condemned
the state. So the virgin, who is nol truly crucified to the
world, by declining marriage, appears to condemn it as
accursed and impure.
Observe, the hospitality here spoken of is not merely a
friendly reception, but one given with zeal and alacrity, with
readiness, and going about it as if one were receiving Christ
Himself The widows should perform these services them
selves, not commit them to their handmaids. For Christ
Johnis, said. If I your Master and Lord have washed your feet, ye
ought also to wash one another's feet. And though a woman
may be very rich, and of the highest rank, vain of her birth
and noble family, there is nol 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
?J^*'- at all. He that receiveth you. He said, receiveth Me. If
you do not so receive him, you have no reward. Abraham
was receiving men that passed as travellers, as he thought,
and he did not leave to his servants to make the preparations
^ The sense is clear, but the Greek This translation supposes an abrupt
admits of no grammatical construction, construction, reading InSuxvi/p.
Uownes, as usual, alters it boldly.

Good best done in person. The poor are benefactors. 119
for their entertainment, but took the greater part of the Hom.
service upon himself, and commanded his wife to mix the  '-

flour, though he had three hundred and eighteen servants
born in his house, of whom there must have been many "
maidservants ; but he wished that himself and his wife should
have the reward, not of the cost only, but of the service.
Thus ought we ever to exercise hospitality by our own
personal exertions, that we may be sanctified, and our hands
be blessed. And if thou givest to the poor, disdain not thy
self to give it, for it is not to the poor that it is given, but to
Christ; and who is so wretched, as to disdain to stretch out
his own hand to Christ ?
This is hospitality, this is truly to do it for God's sake.
But if you give orders with pride, though you bid him take
the first place, it is not hospitality, it is not done for God's
sake. The stranger requires much attendance, much encou
ragement, and with all this it is difficult for him not to feel
abashed; for so delicate is his position, that whilst he
receives the favour, he is ashamed. That shame we ought to
remove by the most attentive service, and to shew by words
and actions, that we do nol think we are conferring a favour
but receiving one, that we are obliging less than we are
obliged. So much does good will multiply the kindness.
For as he who considers himself a loser, and thinks that he
is doing a favour, destroys aU the merit of it ; so he who looks
upon himself as receiving a kindness, increases the reward.
For God loveth a cheerful giver. So that you are rather2Cor,9,
indebted to the poor man for receiving your kindness. For
if there were no poor, the greater part of your sins would not
be removed. They are the healers of your wounds, their
hands are medicinal to you. The physician, extending his
hand to apply a remedy, does not exercise the healing art
more than the poor man, who stretches out his hand to
receive your alms, and thus becomes a cure ' for your ills.
You give your money, and wilh it your sins pass away. Such
were the Priests of old, of whom it was said. They eat up Hosea4,
the sin of My people. Thus thou receivest more than thou ^'
givest, thou art benefited more than thou benefitest. Thou
« Old Lat. ' Many wives that were.' tively of the household.
' Of whom' may also be taken collec- ' IxficcytTov as if wiping a sore clean.

120 Objects of alms-giving . Doing it in person best.
1 Tim^ 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
Matt, are unknown, or known to few. He who hath done it unto the
' ¦ least of these. He saith, hath clone it unto Me.
Moral. Give uot thy alms to those who preside in the Church to
^^> distribute. Bestow it thyself, that thou mayest have the re
ward not of giving merely, but of kind service. Give with
thine own hands. Cast into the fiirrow thyself Here it
is not required to handle the plough, to yoke the ox, to
wait the season, nor lo 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^ 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 nol have this reward ? For that there is a reward for
Acts 6, this, hear how we read that the Apostles appointed Stephen
to the ministry of the widows.
Be thou the dispenser of thine own gifts. Thine own be
nevolence and the fear of God appoint thee to that ministry.
Thus vain-glory is excluded. This refreshes the soiU, this
sanctifies the hands, this pulls down pride. This teaches
thee philosophy, this inflames thy zeal, this makes thee to
receive blessings. Thy head, as thou departest, receives all the
blessings of the widows.
Be more earnest in thy prayers. Inquire diligently for
holy men, men that are truly such, who, in the retirement of
the desert, cannot beg, but are wholly devoted to God. Take
a long journey to visit them, and give with thine own hand.
For thou mayest profit much in thine own person, if thou
8 Gr. ' being able to dispense.'

5—7.

Benefit of visiting the Poor and tlie Monks. 121
givest. Dost thou see their tents, their lodging? dost thou Hom.
see the desert? dost thou see the solitude? Often when thou ^^^'
hast gone to bestow money, thou givest. thine whole soul.
Thou art detained, and hast become his fellow captive, and
bast been alike estranged from the world.
It is of great benefit even to see the poor. It is better, he Eccles.
saith, to go to the house of mourning, than to the house of ' ''
feasting. By the latter the soul is inflamed. For if thou canst
imitate the 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 mourn
ing. There is sackcloth and ashes, there is solitude, there is
no laughter, no pressure of worldly business. There is fast
ing, £md lying upon the ground; there is no impure savour of
rich food, no blood shed"", no tumult, no disturbance, or
crowding. There is a serene harbour. They are as lights
shining from a lofty place lo mariners afar off. They are
stationed at the port, drawing all men to their own calm, and
presening from shipwreck those who gaze on them, and not
letting those walk in darkness who look thither. Go to
them, and make friends with them, embrace their holy
feet, more honourable to touch than the heads of others. If
some clasp the feet of statues, because they bear but a likeness
ofthe king, wilt thou not clasp his feel who has Christ within
him, and be saved ? The Saints' feet are holy, though they are
poor men, but not even the head of the profane is honourable.
Such efficacy is there in the feet of the Saints, that when they
shake off the dust of their feet, they inflict punishment.
When a saint is among us, let us not be ashamed of any thing
that belongs to him'. And all are saints, who unite a holy
life with a right failh : and though they do not work miracles
nor cast out devils, still they are saints.
Go then to their tabernacles. To go lo the monastery of
a holy man'' is to pass, as it were, from earth to heaven. Thou
*• They commonly abstained &om '^ fujct^T^^iM. The monasteries of that
all animal food ; see p. 124, date were formed hy those who gathered
' Sav. mar. r«, •btsu. The other round some holy man. For instances
reading is scarcely inteUigible. see Theodoret. Hist. Eelig.

1S2 Morning in Toien, and at a Monastery.
1 Tim. seest not there what is seen in a private house. That com-
-^-^ — ¦ pany is free from all impurity. There is silence and profound
quiet. The words ' mine and thine' are not in use among
them. And if thou remainest there a whole day or even two,
the more pleasure thou wilt enjoy. There, as soon as it is
day, or rather before day, the cock crows, and you see it
not as you may see it' 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 aU 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 om- heavy heads. We indeed,
as soon as we are awaked, sit some time stretching our limbs,
go as nature calls, then proceed to wash our face and our hands ;
afterwards we take our shoes and clothes, and a deal of time
is spent.
(4) It is nol so there. No one calls for his servant, for each
waits upon himself: neither does he require many clothes,
nor need to shake off sleep. For as soon as he opens his
eyes, he is like one who has been long awake in collected-
ness '". For when the heart is not stifled within by excess of
food, it soon recovers itself, and is immediately wakefiil. 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 wilh 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 il 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, al the crowing of the cock their President
'al. each comes, and gently touching the' sleeper with his foot, rouses
them all. For there are none sleeping naked. Then as soon
as they have arisen they stand up, and sing the prophetic
' some words added from Colb, "i rns vin^tais hixit.

Psalmody of the Monks. Common, life. 123
hymns with much harmony, and well composed tunes. And Hom.
neither harp nor pipe nor other musical instrument utters ^^^'
such sweet melodies, as you hear from the singing of these
saints in their deep and quiet solitudes. And the songs them
selves too are suitable, and full of the love of God. In the
night, they say, lift up your hands unto Qod. With my soulis.i6,9.
have I desired Thee in the night, yea with my spirit within me
¦will I seek Thee early. And the Psalms of David, that cause
fountains of tears to flow. For when he sings, I am weary p^. e 6.
with my groaning, all the night make I my bed to swim; I
water my couch with my tears: and, again, / have eaten .p^ ^^^
ashes like bread. What is man that thou art mindful of him ?9.
Man is like to vanity, his days are as a shadow that passeth pl\ I'^f
away. Be not afraid when one is made rich, when the glory ^•
qf his house is increased: and. Who maketh men to be of one le. '
mind in a house: and. Seven times a day do I praise Thee,^^- ^^'
because qf Thy righteous Judgments : and. At midnight will /Ps. I09,
rise to give thanks unto Thee, because qf Thy righteous Judg- p^ jq^
ments: and, Qod will redeem my soul from the power qfthe^^-
grave: and, Though I walk through the valley qf the shadow i^] '
qf death, I will fear no evil, for Thou art with me: and, /Ps, 23,
¦will not be afraid for the terror by night, nor .for the Ps.Qi,
arrow thatflieth by day, nor for the pestilence that walketh^'' ^'
in darkness, nor for the destruction that wasteth at noon
day : and. We are counted as sheep for the slaughter : he Ps. 44,
expresses their ardent love to God. And again, when they^^*
sing wilh the Angels, (for Angels too are singing then,)
Praise ye the Lord from the Heavens. And we meanwhile Ps- '¦¦^^j
are snoring, or scratching our heads, or lying supine medi
tating endless deceits ". Think what it is for them to spend
the whole night in this employment.
And when day is coming on, they take rest again ; for
when we begin our works, they have a season of rest ", But
each of us, when it is day, calls upon his neighbour, takes
account of his outgoings, then '' goes into the forum; trembling
he appears before the magistrate, and dreads a reckoning,
" He means not self-deceits, but terval,
actual frauds, for he is now as it were p So Old Lat. (prob. from Hrx t!s)
on a sally, among the enemy's works. Edd. tl th, ' if he goes.' Colb. om.
'¦ Not their principal rest, but an in- 11.

124 Devotions, industry, meals, and sleep of the Monks.
5 9™d ^^°^^^^ ¦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 Uves in perpetual quiet ; no one is trifling, not one
speaks a word. Then at the third, sixth, and ninth hours,
and in the evening, they perform their devotions, having
divided the day into four parts, and at the conclusion of
each they honour God with psalms and hymns, and whilst
others are dining, laughing, and sporting, and bursting with
gluttony, they are occupied with their hymns. For they
have no time for the table, nor for these things of sense.
After their meal '' they again pursue the same course, having
previously given themselves a whUe 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
' ,!)jai/n» forth oppressed with heaviness, these are stUl collected '^,
remaining without food" till the evening, and occupied in
hymns. Other men, when evening overtakes them, hasten
to the baths, and different recreations, but these, being relieved
from their labours, then betake themselves lo 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 wilh 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 fiiU of prayer, of hymns,
and of a spiritual savour. Nothing carnal is there. They
fear no attacks of robbers, having nothing of which they can
q cififTct. See on Stat. Hom ix. (1 ). said just before, but it need not be
Tr. p. 158. note e. and x. (1). Tr. p. taken quite strictly, as the former meal
173. note a. was not at table, and extremely light.
' This seems to contradict what was

Death and sickness in a Monastery. 125
be deprived, no wealth, but a soul and body, of which if they Hom,
are robbed, it is not a loss but a gain. For it is said, Jb me
to live is Christ, and to die is gain. They have fi-eed them- 21,
selves from all bonds. Truly, Hie voice of gladness is in Ps, 118,
the tabernacles ofthe righteous. ^^'
There is no such thing to be heard there as wailing and (5)
lamentation. Their roof is free from that melancholy and
those cries. Deaths happen there indeed, for their bodies
are not immortal, but they know not death, as death. The
departed ai-e accompanied to the grave wilh hymns. This
they caU a procession^, not a burial*; and when it is reported ' «•{»-
that any one is dead, great is their cheerfulness, great their *l^^^\,
pleasure ; or rather not one of them can bear to say that one
is dead, but that he is perfected. Then there is thanks
giving, and great glory, andjoy, every one praying that such
may be his own end, that so his own combat may terminate,
and be may rest from his labour and struggles, and may see
Christ. And if any is sick, instead of tears and lamentations
they have recourse to prayers. Often not the care of physi
cians, but faith alone relieves the sick. And if a physician
be necessary, then too there is the gi-eatest firmness and
philosophy. There is no wife tearing her hair, nor children
bewailing their orphan state before the lime, nor slaves
entreating the dying man to give them an assurance that
they shall be committed to good hands. Escaping from all
these, the soul looks but to one thing at its last breath, that
it may depart in favour with God. And if disease occurs,
the causes of it are matter of glory rather than of reproach,
as in other cases. For it proceeds not from gluttony nor
fulness ofthe head, but from intense watchfulness and fasting,
or the Uke causes ; and hence it is easily removed, for il is
sufficient for its removal to abate the severity of these
exercises. Tell me then, you will say, whether any one could wash (6)
the Saints' feel in the Chm-ch ? whether such are to be found
among us? Yes: undoubtedly there are such. Let us not,
however, when the life of these saints is described, despise
those that are in the Churches. There are many such often
among us, though they are in secret. Nor let us despise
them, because they go from house to house, or go into the

- OLffKW
fflV

126 Saints various as jewels. Concealing good works.
I Tim. forum, or stand forth in public ' God hath even commanded
' ' ' such services, saying. Judge the fatherless, plead for the
' ' widow. Many are the ways of being virtuous, as there are
Vajya-niany varieties of jewels^ though all are called jewels; one
^"""'j' is bright and round on all sides, another has some different
beauty. And how is this ? As coral has, by a kind of art,
its line extended, and its angles shaped off, and another colour
more delicious than white, and the prasius above every
green, another has the rich colour of blood, another an azure
surpassing the sea, another is more briUiant than the purple,
and thus rivalling in their varieties all flie colours of flowers
or of the sun. Yet all are called jewels. So it is with the
Saints. Some discipline* themselves, some the Churches.
Paul therefore has well said. If she have washed the Saints'
feet, if she have relieved the afflicted. For he speaks thus,
that he may excite us all to imitation. Let us hasten then
to perform such actions, that we may be able hereafter to
boast that we have washed the Saints' feet. For if we ought
to wash their feet, much more ought we to give them our
money with our own hands, and at the same time study to be
Matt. 6, concealed. Let not thy left hand know. He says, what thy
right hand doeth.
Why takest thou so many witnesses ? Let not thy servant
know it, nor, if possible, thy wife. Many are the impedi
ments of the deceitful one. Often she who never before
interfered, will impede such works, either from vainglory, or
some other motive. Even Abraham, who had an admirable
wife, when he was about to offer up his son, concealed it
from her, though he knew not what was to happen, but was
fully persuaded that he must slaughter his son. What then,
would any one that was but an ordinary man have said ?
Would it not be, ' Who is this that perpetrates such acts ?
Would he not have accused him of cruelty and brutaUty?
His wife was not even allowed to see her son, to receive his
last words, to witness his dying struggles. But he led him
away like a captive. That just man thought not of any
such thing, inebriated as he was with zeal % so that he looked
only how to fulfil that which was commanded. No servant,
5 «(iiiiTrmrM. ' Stand forth in be- ' viia. Love of God, or desire to
half of another.' See p. 76. do His will.

Abraham concealed his purpose about Isaac. 127
no wife was present, nay, he himself knew not what would be Hom.
the issue. But intent upon offisring up a pure victim, he .i^^^-
would not defile it with tears, or with any opposition.
Mark too with what gentleness Isaac asks, Behold the flre
and the icood, but where is the lamb for a burnt offering :
and what was the father's answer. My .son, God will pro- Gmi.22,
¦vide Himself a lamb for a burnt offering. In this he uttered^' ^'
a prophecy that God would provide Himself a burnt offering
in His Son, and it also came true at the time. But why did
he conceal it from him who was to be sacrificed ? Because
he feared lest he should be astounded, lest he should prove »ae)iiiV>i.
unworthy. With such care and prudence did he act through
out this affair ! Well then hath the Scripture said. Let not
thy left hand know what thy right hand doeth. If we have
one dear to us as one of our own members, let us not be
anxious to shew to him our charitable works, unless it be
necessary. For many evils may arise from it. A man is ex
cited to vainglory, and impediments are often raised. For this
reason let iis conceal it, if possible, from our own selves, that
we may attain the blessings promised, through the grace and
lovingkindness of Jesus Christ our Lord, with Whom, &c.

HOMILY XV.

1 Tim, v. 11, 12, 13, 14, 15.
But the younger widows refuse : for when they have begun
to wax wanton against Christ, they will marry ; having
damnation, because they have cast off their first faith.
And withal they learn lo be idle, wandering about from
house to house ; and not only idle, but tattlers also and
busy bodies, speaking things which they ought not. I will
therefore that the younger widows marry, bear children,
guide the house, give none occasion to the adversary to
speak reproachfully. For some are already turned aside
after Satan.
i\\ Paul having discoursed much concerning widows, and
having- settled the age at which they were to be admitted,
saying. Let not a widow be taken into the number under
threescore years old, and having described the qualifications
of a widow. If she have brought up children, if she have
lodged strangers, if she have washed the Saints' feet, proceeds
now to say. But the younger widows refuse. But concerning
¦virgins, though the case oftheir falling is a much more gross one,
he has said nothing of this kind, and rightly. For they had
enrolled themselves on higher views, and the work with them
proceeded from a greater elevation of mind. Therefore the
receiving of strangers, and the washing of the Saints' feet, he
34. 35. ' h^s represented by attending upon the Lord without dis-
'iSirjoir- tr action^, andhy saying, Tlie unmarried careth for the things

Better not profess than forsake Widoiohood. 129
that belong to the Lord. And if he has nol limited a parti- Hom.
cular age for them, it is most likely because that point is ^^^' -
settied by what he has said in this case. But indeed, as 1 34, 35, '
said, the choice of virginity proceeded from a higher pur
pose. Besides, in this case there had been falls, and thus
they had given occasion for his rule, but nothing of that
kind had occurred among the virgins. For that some had
already fallen away is plain, in that he says, When they
have begun to loax wanton against Christ, they will^ marry :igixcvn.
and again. For some have already turned aside after Satan.
Tlie younger widows refuse, for when they have begun to
wax wanton against Christ, they will marry ; that is, when
they have become scornful * and luxurious. For as in the 2 i.xxi-
case of a just man, we might say, " Let her depart, for she'^'"'"'
has become another's'." He shews therefore that though they
chose widowhood, it was not the choice of their judgment.
So then a widow, by the state of widowhood, is espoused to
Christ. For He has said, / am the defender of the widows Ps- 68,
and the father of the orphans. He shews that they do
not choose widowhood as they ought, but wax wanton:
however he bears with them. Elsewhere indeed he says.
/ have espoused you to one husband, that I may present you 2 Cor.
as a chaste virgin to Christ. After having given their names ^^> ^¦
to Him"", they will marry, he says, havi,ng damnation, be
cause they have cast off their flrst faith. By faith he means,
fidelity to their covenant. As if he had said. They have
been false to Christ, they have dishonoured Him, and trans
gressed His covenant. And withal they learn to be idle.
Thus he commands not only men, but women also, to
work. For idleness is the teacher of every sin. And not
only are they exposed to this condemnation, but to other
sins. If therefore it is unbecoming for a married woman
to go from house to house, much more is it for a virgin.
And not only idle, but tattlers also and bu.sy bodies, speaking
things which they ought not. I will therefore that the
younger widows marry, bear children, guide the house.
What then happens, when the care for the husband is wilh-
° He seems to mean, that a professed to another,
widow, giving up her profession, is like b i, e, by the profession of a devout
a woman betrothed to a man, and then widowhood,
disliking him, and giving her affections K

130 Marriage of Widows recommended to prevent evil.
1 Tim, drawn, and the care to please God does not constrain them ?
5 16,
— ^ — '- They naturally become idle, tattlers, and busy-bodies. For
he who does not attend to his own concerns will be meddling
with those of others, even as he who minds his own business
will take no account of and have no care about the affairs of
another. And nothing is so unbecoming to a woman, as to
busy herself in the concerns of others, and it is no less un
becoming to a man. This is a great sign of impudence and
forwardness. / will therefore, he says, (since they themselves vdsh 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 failh. But since they do not this, it
is better to avoid a worse course. God is not dishonoured
by their marrying again, and they do not fall into those prac
tices, which have been censured. From such a widowhood, no
good could arise, but good may come out of this marriage.
Hence the women will be able to correct that indolence and
vanity of mind.
But why, since some have fallen away, does he not say
that much care is to be taken of them, that they may not fall
into the error he has mentioned ? Why has he commanded
them to marry ? Because marriage is not forbidden, and it is
a safeguard to them. Wherefore he adds, that they give
none occasion, or handle, to the adversary to speak reproach
fully. For some are already turned aside after Satan.
Such widows as these then he would have refused, not
meaning that there should be no younger widows, but that
there should be no adulteresses, that none should be idle,
busy bodies, speaking things that they ought not, that no
occasion should be given to the adversary. Had nothing of
this kind taken place, he would not have forbidden them.
Ver. 16. If any man or woman that believeth have widows,
let them relieve them, and let not the Church be charged,
that it may relieve them that are widows indeed.
Observe how again he speaks of those as -widows indeed,
who are left destitute, and have no resource from any other
quarter. Il was better to have it so. For thus two great ob-

Widows with relations. Maintenance of Clergy. 131
jects were attained. Those "^ had an opportunity of doing Hom.
good, whilst these were honourably maintained, and the— ^^ — -
Church not burthened. And he has well said, If any believer.
For it is not fit that believing women should be maintained
by imbeUevers, lest they should seem to stand in need of
them. And observe how persuasively he speaks ; he has not
said, ' let them maintain them expensively,' but let them re
lieve them. Tliat 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 bountifidly. / will therefore that the younger
wicknos — 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 Uve luxuriously, he
adds, that they give no occasion to the adversary to speak
reproachfidly. 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 wortliy
of double honour, especially they who labour in the word and
doctrine. For the Scripture saith, Thou shalt not muzzle the
ox that treadeth out the corn. And, The labourer is worthy
qf his reward.
The honour of which he here speaks is attention to them, (2)
and the supply of their necessities, as is shewTi by his adding.
Thou shalt not muzzle the ox that treadeth out the corn ; and, Deut.
The labourer is worthy ofhis reward. So when he says, j^'^^^-jg
Honour widows, he means, ' support' them in aU that is 7.
necessary. Thus he says, Tliat it may relieve those that are
widows indeed; and again, Honour widows that are
widows indeed, that is, who are in poverty, for the greater
their poverty, the more ti-nly are they widows. He alleges
the Law, he alleges the words of Christ, boti agreeing
herein. For the Law says, Thou shall not muzzle the
ox that treadeth out the coin. See how he would have
the teacher labour! For there is not, indeed there is not, any
other labour such as his. But this is from the Law. But
¦= Gr. fem. referring t» the widows them. See below, 1. 9. of this page.
kept by their relations, see Hom. xiii. Downes, missing the sense, guesses
and xiv, or perhaps to rootnen relieving it should be i«ir,:/.
k2

132 Clergy not to be stinted — not to spare themselves.
1 Tim, how does he quote fi-om Christ? Tlie labourer is worthy of
¦— — '- his reward. Let us not then look only to the reward, but to

the terms of the commandment. The labourer, he says, is
worthy of his reward. So that if any one lives in sloth
and luxury, he is unworthy of it. Unless he is as the ox
treading out the corn, and bearing the yoke, in spite of heat
and thorns, and ceases not till he has carried the com into
the granary, he is not worthy. Therefore to teachers should
be gi-anted a supply of their necessities without grudging,
that they may not faint nor be discouraged, nor by attention
to inferior things deprive themselves of greater; that they may
labour for spiritual things, paying no regard to worldly things.
It was thus with the Levites; they had no worldly concerns,
because the laity took care to provide for them, and their re
venues were appointed by the law, as tythes, offerings of gold'',
first firuits, vows, and many other things. And the law pro
perly assigned these things to them, as seeking things present.
But I shall say no more than that those who preside ought
to have food and raiment, that they may not be distracted by
care for these things. But what is double support? Double
that of the widows, or of the deacons, or simply, liberal sup
port. Let us not then think only ofthe double maintenance
granted them, but of what is added, Tliose who rule well.
And what is it to rule well? Let us hear Christ, Who says,
JohniO, The good shepherd giveth his life foi- his sheep. Thus to
rule weU is, from our concern for them, never to spare our
selves. Especially those who labour in the word and doctrine.
Where then are those who say that there is no occasion for the
lTim.4, 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. These are the men whom he wishes to be honoured most
of all, and he adds the reason, for they sustain gifeat labour.
For when one is neither watchful, nor diligent, but merely
itumJjii/j sits in his stall easy and unconcerned, whilst another wears
'¦ Colb. omits this clause ; it is perhaps y(^^ut'mi, making it, ' the share of the
too bold to guess ra atto rSv Ivirim for sacriiices.'

Difficulties of preaching. Of Accusations. 133
himself out with anxiety and exertion", especially if he is Hom.
ignorant of profane literature, ought not the latter to be ^^"
honoured above all others, who more than others gives him
self up to such labours? For he is exposed to numberless
tongues. One censures him, another praises him, a third
mocks him, another finds fault with his memory and his com
position, and it requfres great strength of mind to endure all
this. It is an important point, and contributes much to the
edification of the Church, that the rulers of it should be apt to
teach. If this be wanting, many things in the Church go to
ruin. Therefore in addition to the qualifications of hospitality,
moderation, and a blameless life, he enumerates this also, say
ing. Apt to teach . For why else indeed is he called a teacher ?
Some say that he may teach philosophy by the example of his
life, so that all else is superfluous, and there is no need of verbal
instruction in order to proficiency. But why then does Paul
say, especially they who labour in the word and doctrine ?
For when doctrines are concerned, what life will answer the
purpose ? And of what word is he speaking ? Not of
pompous language, nor of discourse set off with external '
decorations, but that which possesses the mighty power of
the Spirit, and abounds wilh wisdom and understanding. It
needs not set phrases, but thoughts to give it utterance, not
skill in composition, but power of mind.
Ver. 19. Against an elder receive not an accusation, but
before two or three witnesses.
May we then receive an accusation against a younger man,
or against any one at all without witnesses ? Ought we not
in all cases to come to our judgments with the greatest
exactness ? What then does he mean ? Do not so, he means,
with any, but especially in the case of an elder. For he
speaks of an elder not with respect to office, but to age,
since the young more easily faU into sin than their elders.
And it is manifest from hence that the Church, and even
the whole people of Asia, had been now intrasted to Timothy,
which is the reason why he discourses with him concerning
elders.

¦= liiXirSt. He seems to mean in ' Or perhaps ' heathenish,'
preparing his discourses.

134 Careful enquiry and decisive censure.
1 Tim. Ver. 20. Them that sin rebuke before all, that others also
5, 20. •'

may fear.
Do not, he says, hastily cut them off, but carefully inquire
into all the circumstances, and when thou hast thoroughly
informed thyself, then proceed against the offender with
rigour, that others may take warning. For as it is wrong to
condemn hastily and rashly, so not to punish manifest
offences is to open the way to others, and embolden them to
offend. Rebuke, he says, to shew that it is not to be done Ughtly,
but with severity. For thus others will be deterred. How
Matt, is il then that Christ says, Go and tell him his fault be-
' tween him and thee alone, if one sin against ihee. But
Christ Himself permits him to be censured in the Church,
(3) What then ? is it not a greater scandal, that one should be
rebuked before all ? How so ? For it is a much greater
scandal, that the offence should be known, and not the
punishment. For as when sinners go unpunished, many
commit crimes ; so when they are punished, many are made
better. God Himself acted in this manner. He brought
forth Pharaoh, and punished him openly. And Nebu
chadnezzar too, and many others, both cities and individuals,
we see visited with punishment. Paul therefore would have
all stand in awe of their Bishop, and sets him over all.
And because many judgments are formed upon suspicion,
there ought, he says, to be witnesses, and men to convict the
Deut. offender according lo the ancient law. At the mouth qf two
19,15, Qj. three witnesses shall every matter be established. — Against
an elder receive not an accusation. He does not say, ' do
not condemn,' but receive not an accusation, bring him not
to judgment at all. But what if the two witnesses are false ?
This rarely happens, and it may be discovered upon examin
ation on the trial. For since offences are committed in
secret, we ought to be satisfied with two witnesses, and this
is sufficient proof of investigation.
But what if the offences be notorious, and yet there are no
witnesses, -only a strong suspicion ? It has been said above
1 Tim. that he ought to have a good report qf them which are with-
^' ^- out. Let us therefore love God with fear. The law indeed is

God tltrcaletis in Mercy. 135
not made for a righteous man ; but since the greater part H^'m-
ai-e 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 wilh il, 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 shew the care of God for us no less than
the promises of heaven. For the threat co-operates wilh the
promise, and drives men into the kingdom by means of terror.
Let us not think it a mailer of cruelty, but of pity and
mercy; of God's concern and love for us. If in the days of
Jonah the destruction of Nineveh had not been threatened,
that destruction had not been averted. Nineveh would not
have stood but for the threat, Nineveh .shall be overthrown. Jonah
And if hell had not been threatened, we should all have 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 willelh 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 reaUty of it by what He
has akeady done on earth. Dost thou not see in the flood
a symbol of hell, in that rain of all-destroying water an
image ofthe all-devouring fire*? For as it was in the days Watt.
of Noah, He says, ihey were marrying and giving in mar-'^*'^^'
riage, so is it even now. It was then predicted'' long
before it took place, and it is now predicted four hundred
years or more beforehand': but no one heeds it. It is
K The constniotion is too involved '" i. c. the deluge.
for such a passage; a slight change ¦ See Hom. xx. on S. Matt, fin,
would refer the whole latter clause to where he says the end of the world
the Judgment, or to the destruction of might now come at any time,
the cities of the plain.

136 Vanity of earthly things.
'Tim, looked upon as a mere fable, as a matter of derision ; no one
— ^ — ^ 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 tilings are passing away, and that they are but tem
poral, though events are every day crying out and uttering a
fearful voice. The untimely deaths, the changes that take
place in our lives, our own infirmities and diseases, fail to
instruct us. And not only in our own bodies are these
changes visible, but in the elements themselves. Every day in
our different ages we experience a kind of death, and in
every case instability is the characteristic of things we see.
Neither winter, nor summer, nor spring, nor autumn, is per
manent; all are running, flying, and flowing past. Why
should I speak of fading flowers, of dignities, of kings that
are to-day, and to-morrow cease to be, of rich men, of mag
nificent houses, of night and day, ofthe 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
any thing in us but the soul, and that we neglect. Of things
subject to change we take abundant care, as if they were
permanent : but that which is to endure for ever we neglect,
as if it were soon to pass away. Some one is enabled to
perform mighty actions, but they shall last till to-moiTow, and
then he perishes, as we see in the instances of those who
have had yet greater power, and are now to be seen no more.
Life is a dream, and a scene; and as on the stage when the
scene is shifted the various pageants disappear, and as dreams
flit away when the sunbeams rise, so here when the end comes,
whether the universal or that of each one, all is dissolved
and vanishes away. The tree that you have planted remains,
and the house that you have built, it too stands on. But the
planter and the builder go away, and perish. Yet these things
happen without our regarding it, and we live on in luxury
and pleasure, and are ever furnishing ourselves with such
things, as if we were immortal.
(4) Hear what Solomon says, who knew the present world by
^"'^1%' actual experience. T builded me houses, T planted me vine-

Solomon's experience. Heavenly Mansions. 137
yards, I made me gardens and orchards and pools of Hom.
water. I gathered me also silver and gold. I gat myself

men-singers, and women-singers, and flocks, and herds. 2, 4, 5,
There was no one who lived in greater luxury, or higher
glory. There was no one so wise or so powerful, no
one who saw aU 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, Eccles.
all is vanity. Vanity not simply but superlatively. Let ' '
us beUeve him, who knew by experience. Let us believe him,
and lay hold on that in which there is no vanity, in which
there is truth ; and what is based upon a solid rock, \vhere 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 ofthe 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, 1 Cor. 2,
neither have entered into the heart of man the things which '
God hath prepared for them that love Him. Let us be
anxious to obtain those things, and let us despise all these.
Ave we not continually complaining that human Ufe is
nothing? Why art thou solicitous for what is nothing? Why
dost thou sustain such toils, for what is nothing ? Thou
seest splendid houses, does the sight of them delude thee ?
Look up to heaven. Raise thy view from pillars of stone to
that beautiful fabric, compared with which the others are as
the works of ants and pismires. Learn philosophy from
that spectacle, ascend to heavenly things, and look thence
upon our splendid buildings, and see that they are nothing,
the mere toys of little children. Seest thou not how much
finer, how much lighter, how much purer, how much more
translucent, is the air the higher thou ascendest? There have
they that do alms their mansions and their tabernacles. These
that are here are dissolved at the resurrection, or rather before
the resurrection destroyed by the stroke of time. Nay, often in
their most flourishing state and period an earthquake over
throws, or fire entirely ruins them. For not only the bodies of
men, but their very buildings are liable to untimely deaths.

138 Public buildings. Man gifted with creative power.
1 Tim. Nay, sometimes things decayed by time stand firm under the
—I — '- shock of an earthquake, whilst glittering edifices, firmly
fixed, and newly constructed, are stiuck but by lightning
and perish. And this, I beUeve, 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, deUght
you not. They deUght 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 lo the earth,
and grovel, Uke worms, in the dirt ? God hath given us a
body of earth, that we might carry it with us up to heaven, not
that we should draw our soul down with it to earth. Earthy
it is, but if we please, it may be heavenly. See how highly
God has honoured us, in committing to us so excellent a
frame. I made heaven and earth, He says, and to you I give
the power of creation. Make your earth heaven. For it is
Amos 5, in thy power. I am He that maketh and transformeth all
^'^^^' things, saith God of Himself And He hath given to men a
similar power; as a painter,being an affectionate father, teaches
his own art to his son. I formed thy body beautiful, he says,
but I give thee the power of forming something better. Make
Gen. 1, thy soul beautiful. I said, Let the earth bring forth grass,
^^' and every fruitful tree. Do thou also say. Let this earth ''
bring forth its proper fhiit, and what thou wiliest to produce
Ps. 74, will be produced. I make the summer and the cloud. I
Ps. 104 create the lightning and the wind. I formed the dragon,
26. that is, the devil', to make sport with him. Nor have I
grudged thee the like power. Thou, if thou wilt, canst sport
with him, and bind him as thou wouldest a sparrow. I make
the sun to rise upon the evil and the good : do thou imitate
>• i.e. the body, ' So St, Aug, on Ps. 103. Vulg. taking/ormerf of his degradation.

Union of Man with Gad in Christ. 139
Mc, by imparting of that is thine to the good and the evil. Hom.
Wlien 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 luminaiies in the
heavens. Do thou light others brighter than these, for thou
canst, by enlightening those that are in eiTor. For to know
Me is a greater benefit than to behold the sun. Thou canst
not create a man, but thou canst make him just and accept
able to God, I formed his substance, do thou beautify his
will. See hovv I love thee, and have given thee the power
in the greater things.
Beloved, see how we are honoured ! yet some are so un
reasonable and so ungrateful as to say, ' Why are we
endowed with free will ?' But how in all the particulars
which we have mentioned could we have imitated God, if
there had been no free will ? I rule Angels, He says, and so
dost tiiou, through Him who is the First-fruils. I sit on a i Cor.
royal throne, and thou art seated with Me in Him who is ' ' '
the First-fi-uits. As it is said. He hath raised us up togetlier Ephes,
and made us sit together in heavenly places in Christ Jesus. ' '
Through Him who is the First-fi-uits, Cherubim and Seraphim
adore thee, wilh all the heavenly host, principalities and
powers, thrones and dominions. Disparage not thy body,
to which such high honours appertain, that the unbodied
Powers tremble at it.
But what shall I say ? It is not in this way only that I
have shewn My love to thee, but by what I have suffered.
For thee I was spit upon, I was scourged. I emptied myself
of glory, I left My Father and came to thee, who dost hate
Me, and tui-n from Me, and art loth to hear My Name.
I piu-sued thee, I ran after thee, tiiat 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-fi-uits 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 tiie inter- ¦ r^iiyo-
spersion *, and commixture, and union may be more complete, ^f ,
Things united remain yet in tiieir ovm limits, but I am«s

140 Sacramental Union with Christ.
1 Tim. interwoven with thee. I would have no more any division
—2 — ^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 Tim. v. 21, 22, 23.
/ charge thee before God and the Lord Jesus Christ and
the elect Angels, that thou observe these things without
pr^erring one before another, doing nothing by parti
ality. Lay hands suddenly on no man, neither be partaker
of other men's sins: keep thyself pure. Drink no longer
water, but use a little wine for thy stomach's sake and
thine often infirmities.
Having spoken of Bishops and Deacons, of men, and
women, of widows and elders, and of all others, and having
shewn how great was the authority of a Bishop, now he was
speaking of judgment, he has added, / charge thee before
God and the Lord Jesus Christ and the elect Angels, that
thou observe these things without preferring one before
another, doing nothing by partiality. Thus fearfully he
charges him. For though Timothy was his beloved son, he
did not therefore stand in awe of him. For as he was not
ashamed to say of himself, Lest by any means when I have iCor.9,
preached to others, I myself should be a cast-away ; 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, Deut. 4
/ call heaven and earth to witness; and again. Hear ye,'^:
0 mountains, and strong foundations qf the earth. He 6, 2.
calls the Father and the Son to witness what he has said,

142 Responsibility in laying on of hands.
1 Tim, making his appeal to Them against that future Day, that if
 ¦ any thing should be done that ought not to be done, he was
clear from the guilt of it.
That thou observe these things without preferring one
before another, doing nothing by partiality. That is, that
thou deal impartially and equally between those who are
upon trial and are to be judged by thee, that no one may pre
occupy thy mind, or gain thee over to his side beforehand.
But who are the elect Angels? It is because there are
Gen, 31, some not elect. As Jacob calls to -witness God and the heap,
so we often take at once superior and inferior persons to wit
ness; so great a thing is testimony. As if he had said, I
call to witness God and His Son and His servants, that I
have charged thee : so before them I charge thee. He im
presses Timothy with fear ; after which he adds, what was
most vital", and bears most on the maintenance of the
Church, the matter of Ordinations. Lay hands, he says, sud
denly on no man, neither be partaker of other men's sins.
What is suddenly? Not upon a first, nor a second, nor a
third trial, but after frequent and strict examination and cir
cumspection. For it is an affair of no common peril. For
thou wUt be responsible for the sins committed by him, as
well his past as his future sins, because thou hast dele
gated to him this power. For if thou overlook the past
unduly, thou art answerable for the future also, as being the
cause of them, by placing him in that station, and of the
past too, for not leaving him to mourn over them, and to
be in compunction. For as thou ai-t a partaker of his good
actions, so art thou of his sins.
Keep thyself pure. This he says with reference to chas
tity. Drink no longer water, but use a little wine for thy sto
mach's sake and thy often infirmities. If one who had prac
tised fasting to such an extent, and used only water, so long
that he had brought on infirmities and frequent infirmities,
is thus commanded to be chaste, and does not refuse the
admonition, much less ought we to be offended when we re
ceive an admonition fi-om any one. But why did not Paul
restore strength to his stomach ? Not because he could not —
" Or ' seasonable.'

Timothy why not cured. Open and secret sinners. 113
for he whose garment had raised the dead was clearly able Hom.
to do this too, — but because he had a design of importance  -
in withholding such aid. What then was his purpose"?
That even now, if we see great and virtuous men afflicted
with infirmities, we may not be offended, for this was a pro
fitable visitation. If indeed to Paul himself a messenger of
Satan was sent that he should not be exalted above measure, 2 Cor.
much more might it be so with Timothy. For the miracles ^^' ^^•
he wrought were enough to have rendered him aiTogant.
For this reason he is left to be subject to the rules of medi
cine, that he may be humbled, and others may not be offended,
but may learn that they who performed such excellent
actions were men of the same nature as themselves. In other
respects also Timothy seems to have been subject to disease,
which is implied by that expression. Thy often inflrmities,
as weU of other parts as of the stomach. He does not how
ever allow him to indulge freely in wine, but as much as was
for health and not for luxury''
Ver. 24. Some men's sins are open beforehand, going
before to judgment ; and some they follow after.
In speaking of ordination, he had said. Be not partaker of
other men's sins. But what, he might say, if I be ignorant of
them? Why, some men's sins are open beforehand, going
before them to judgment, and some they follow after. Some
men's, he means, are manifest, because they go before, whilst
others' are unknovra, because they follow after.
Ver. 25. Likewise also the good works of some are mani
fest beforehand, and they tliat are otherwise cannot be hid.
Chap. 6. ver. 1. Let as many servants as are under the
yoke count their masters worthy of all honour, that the Name
of God and His doctrine be not blasphemed.
Let them count them worthy of all honour, he says; for
do not suppose, because thou art a believer, that thou art
therefore a free man: since thy freedom is to serve the more
faithfully. For if the unbeliever sees slaves conducting them
selves insolentiy on account of their faith, he will blaspheme,
as if the Doctrine produced insubordination. But when he
I" A Paris Ms. adds, ' in not curing at length in the iirst Homily on the
him,' and is stated to vary much in this Statues, where most of these remarks
passage, but its readings are not given, are expanded and illustrated.
« This whole passage is treated more

144 Duties of slaves. The Bishop's concern in them.
1 Tim, sees them obedient, he will be more inclined to believe, and
6 2,
' wUl the rather attend to our words. But God, and the Gos
pel we preach, will be blasphemed, if they are disobedient.
But what if their own master be an unbeliever ? Even in that
case they ought to submit, for God's Name's sake.
Ver. 2. And they that have believing masters, let them not
despise them because they are brethren, but rather do them
service, because they are faithful and beloved partakers of
the beneflt.
(2) As though he had said. If ye are thought worthy of so
great a benefit, as to have your masters for your brethren, on
this account ye ought more especially to submit.
Going before to Judgment. This he had said, implying
that of evil actions here some are concealed, and some are
not; but there neither the good nor the bad can be concealed.
And what is that going before to judgment? When one
commits offences that already condemn him, or when he is
incorrigible, and when one thinks to set him right and cannot
succeed. What then ? What is the use of mentioning this ?
Because if here any escape detection, they will not hereafter.
There all things are laid open ; and this is the greatest con
solation to those who do well.
Then because he had said. Do nothing by partiality, as
if under the necessity of interpreting it, he adds, As many
servants as are under the yoke. But you will say, What has
a Bishop to do with this ? Much surely, for it is his office
to exhort and to teach these too. And here he makes excel
lent regulations with respect to them. For we see him every
where commanding the servants rather than their masters,
shewing them the ways of submission, and treating them with
great regard^. He exhorts them therefore to submit with great
meekness. But the masters he recommends to forbear the
Ephes. use of terror. Forbearing threatening, he says. And why
' ¦ does he thus command? In the case of unbelievers, naturally,
because it would have been unreasonable to address those
who would pay no heed to him ; but where believers were
concerned, what was his reason? Because masters contribute
greater benefits to their servants, than servants to their mas
ters. For the former furnish the money to purchase for them
^ Or making a great point of them, i. e. of the ways of submission.

God, the best Blaster, but ill served. 145
sufficent food and clothing; and bestow much care upon i-iom.
them in other respects, so that the masters pay them the larger ^^^-
service, which is here intimated, where he says, they are
faithful and beloved, partakers ofthe beneflt \ They suffer
much toil and trouble for your repose, ought they nol in re
turn lo receive much honour from their servants ?
But ifhe exhorts servants to render such implicit obedience. Moral.
consider what ought to be our disposition towards our Master,
who brought us into existence out of nothing, and who feeds
and clothes us. If in no other way then, let us render Him
service at least as our servants render it to us. Do not they
order their whole lives lo afford rest lo their masters, and is it
not their woA 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 ofthe eveningin their own ? But we, on the con
trary, are ever engaged in our own affairs, in our Master's hardly
at all, and that too, though He needs not our services, as mas
ters need those of their servants, but those very acts redound
to our own benefit. In their case the master is benefited by
the ministi-y of the servant, but in ours the ministry of the
servant profits not the Master, but is beneficial on the other
hand to the servant. As the Psalmist says. My goods are Ps. 16,
nothing unto Thee. For say, what advantage is it to God, that
I am just, or what injury, that I am unjust? Is not His na
ture incorruptible, incapable qf injury, superior to all suffer
ing ? Servants have nothing of their own, all is their
masters', however rich they be. But we have many things of
our own.
And it is not merely so great honour ', that we enjoy fi-om
the King of the universe. What master ever gave his own
son for his servant? No one, but all would rather choose to
give their servants for their sons. Here, on the contrary. He
spared not His own Son, but gave Him up for us all, for
His enemies who hated Him. Servants, though very hard
service is exacted of them, are not impatient ; at least, not
the well-disposed. But how many times do we utter dis-
® The words t} r»s ivt^yifftas uvriT^etfA- Old Lat. and Ben. that in the text
liatofuui may mean such as set them- seems more intelligible. The other
selves to confer benefits. might be explained by the sequel, see
' Or, ' and it is not without reason Kom, viii. 32.
that we enjoy so great honour ;' and so

146 Obedience of slaves puts ours to shame.
1 Tim. content^? The master promises to his servants nothing like
T .\' what God promises to us ; but what ? Freedom here, which
trinS/ii, is often worse than bondage ; for it is often embittered by
famine beyond slavery itself". Yet this is their greatest boon.
But with God there is nothing temporal, nothing mortal ;
but what? wouldest thou learn? Listen then. He says,
f^^^l^' Henceforth T call you not servants. Ye are my friends.
Beloved, let us be ashamed, let us fear. Let us only serve
our Master, as our servants serve us. Rather not even '' the
smallest portion of sei-\'ice do we render ! Necessity makes
them philosophers. They have only food and lodging; but
we, possessing much and expecting more, insult our Benefactor
with our luxury. If from nothing else, from them at least
let us learn the rules of philosophy. The Scripture is wont
to send men not even to servants, but to irrational creatures,
as when it bids us imitate the bee and the ant. But I advise
you but to imitate servants : only so much as they do from
fear of their masters, let us do from the fear of God; for I
cannot find that you do even this. They receive many
insults from fear of us, and endure them in silence with the
patience of philosophers. Justly or unjustly they are ex
posed to our violence, and they do not resist, but entreat us,
though often they have done nothing wrong. They are
contented to receive no more and often less than they need ;
2 mfii- with stravsf * for their bed, and only bread for their food, they
" do not complain or murmur al their hard living, but through
fear of us are restrained from impatience. When they are
entrusted wilh money, they restore it all. For I am not
speaking of the worthless, but of the moderately good. If
we threaten them, they are at once awed.
Is not this philosophy ? For say not they are under
necessity, when thou too art under a necessity in the fear of
hell. And yet dost thou not learn wisdom, nor render to
God as much honour, as thou receivest from thy servants.
Of thy seiTants each has the apartment assigned to him by
thy rules, and he does not invade that of his neighbour, nor
do any injury from a desire of more than he has. This
8 The slaves, as he had said before, than if they had been independent.
were wholly provided for by their h The negative is added in Colb.
masters, and so suffer less in a scarcity and B. The sense requires it.

Slavery under man but an accident. 147
forbearance the fear of their master enforces among domestics, Hom.
and seldom will you see a servant robbing or injuring a  '--
fellow-servant. But among free men il is quite the reverse.
We bile and devour one another. We fear nol our Master :
we rob and plunder our fellow-servants, we strike them in
His very sight. This the servant will not do ; if he strikes,
it is not when his master sees him ; if he reviles, it is not
when his master hears him. But we dare do any thing,
though God sees and hears il all.
The fear of their master is ever before their eyes, the fear
of our Master neve-i' before ours. Hence the subversion of
all order, hence all is confusion and destruction. And we
never take into consideration the offences we have committed,
but if our servants do amiss, we call them to a rigorous
account for every thing, even to the least misdemeanour.
I say not this to make servants remiss, but to chide our
supineness, to rouse us from our sloth, that we may serve our
God with as much zeal as servants do their master; our
Maker, as faithfully as our fellow-creatures ^ serve us, from ' "'"'"'"
fftot
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 flshes. For this slavery is not from
nature : it is the result of some particular cause, or circum
stances. Yet, notwithstanding, they pay us great honour ;
and we with great strictness exact services from them, whilst
to God we hardly render the smallest portion, though the
advantage of it would redound to ourselves. For the more
zealously we serve God, the greater gainers we shall be.
Let us not then deprive ourselves of such important benefits.
For God is self-sufficient, and wants nothing- ; the recom
pense and the advantage reverts altogether to us. Let us
therefore, I beseech you, be so affected, as serving not God
but ourselves, and with fear and trembling let us serve Him,
that we may obtain the promised blessings, through Jesus
Christ our Lord, with Whom, &c.

HOMILY XVII.

1 TiM. vi. 2—7.
These things teach and exhort. If any man teach otherwise,
and consent not to wholesome words, even the words qf
our Lord Jesus Christ, and to the doctrine which is accord
ing to godliness; he is proud, knowing nothing, but doting
about questions and strifes qf words, whereof cometh envy,
strife, railings, evil surmisings, perverse disputings of
men qf corrupt minds, and destitute of the truth, supposing
that gain is godliness: from such withdraw thyself. But
godliness with contentment is great gain. For we brought
nothing into this world, and it is certain we can carry
nothing out.
A TEACHER has need not only of authority, but of gentle
ness, and not only of gentleness, but of authority. And all
1 Tim. these the blessed Paul teaches, at one time saying. These
^' ^^' things command and teach; at another. These things teach
' or en- «wc? exhort^- For if physicians entreat the sick, not for the
treat, benefit of their own health, but that they may relieve their sick
ness, and restore their prostrate strength, much more ought
we to observe this method, of entreating those whom we
teach. For the blessed Paul does not refuse to be their ser-
2 Cor. 4, vant; We preach not ourselves, he says, but Christ Jesus the
^' Lord; and ourselves your servants for Jesus' sake; and
I Cor. 3, again, All things are yours, whether Paul or Apollos. And
^^" in this service he serves with alacrity, for it is not slavery, but

Pride comes of ignorance, ignorance of questioning. 149
superior to freedom. For He says, Whoever committeth sin Hom.
is the servant of sin.

John 8,
If any man teach otherwise, and consent not to wholesome 3i.
words, even the words of our Lord Jesus Christ, and to the
doctrine which is according to godliness, he is jjroud, knowing
nothing. Presumption therefore arises not from knowledge,
but from knowing nothing. For he that knows the doctrines
of godliness is also the most disposed to moderation. He
who knows sound words, is not unsound. For what inflamma
tion is in the body, that pride is in the soul. And as we do
not in the first case say that the inflamed part is sound, so
neither do we here consider the arrogant. It is possible then
to be knowing, and yet to know nothing. For he that knows
not what he ought to know, knows nothing. And that pride
arises from knowing nothing is manifest from hence. Christ
made Himself of no reputation, he therefore who knows this phil. 2,
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? He washed the feet of His 7-
disciples, how can be who knows this be setting himself up?
Therefore He says, When ye have done all, say we are un-ij^;^
profitable servants. 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, ff I have spoken evil, bear witness of ^Aejohnis,
evil ; but if well, vihy smitest thou Me ? ^^'
Doting^ about questions. To question then is to dote. ',«^i;.
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 slate, it does not question, but receives
the faith. But from questionings and strifes of words nothing
can be discovered. For when the thuigs which faith only
promises are received by an inquisitive spirit, it neither de
monstrates them, nor suffers us to understand them. If one
should close his eyes, he would not be able to find any thing
he sought: or if, again with his eyes open, he should bury him
self, and exclude the sun, he would be unable to find any
thing, thus seeking. So without faith nothing can be
discerned, but contentions must needs arise. Whereof come
railings, evil surmisings; that is, erroneous opinions and

1-50 Tliose who make Religion a trade incorrigible.
1 Ti3€. doctrines arising from questionings. For when we begin to
— !-^ question, then we surmise concerning God things that we
ought not.
Perverse disputings", that is, leisure or conversation, or he
may mean intercommunication, and that as infected sheep by
' r<tfa- contact^ communicate disease to the sound, so do these bad
men.

,a.

Destitute of the truth, thinking that gain is godliness.
Observe what evils are produced by strifes of words. The
love of gain, ignorance, and pride ; for pride is engendered
by ignorance.
From such withdraw thyself. He does not say, engage
and contend with them, but withdraw thyself, turn away
from them ; as elsewhere he says, A man that is an heretic
3, 10. after tlie first and second admonition reject. He shews
that they do not so much err from ignorance, as they owe
their ignorance to their indolence. Those who are conten
tious for the sake of money you will never persuade. They
are only to be persuaded, so long as you give, and even so
you will never satisfy their desires. For it is said, J7ie cove-
Ecclus. foit,s man's eye is not satisfied with a portion. From such
then, as being incorrigible, it is right to turn away. And if
he who had much obligation to fight for the truth, is advised
not to engage in contention wilh such men, much more
should we"* avoid it, who are in the situation of disciples.
Having said, Tliey think that godliness is a means of
gain, he adds. But godliness with contentment is great gain,
not when it possesses wealth, but when it has it not. For
that he may not despond on account of his poverty, he en-
coiu-ages and revives his spirit. They tiiink, he savs, that
godliness is a means of gain", and so it is ; only not in their
way, but in a much higher. Then having demolished theirs,
he extols the other. For that worldly gain is nothing-, is
manifest, because it is left behind, and does not attend us,
or go along with us at our departure. WTience is this plain ?
Because we had nothing when we came into this world,
therefore we shall have nothing when we depart from it.
' 5.«Ta{«r{i^l, rec, Ta;>Smr(,fiM. ' This is undonhtedly the true sense,
"> This he would hardly have ^ald ar as the article i* att.iched to godiiness.
Constantinople, when he was Bishop.

We want here only what we can use here. 151
For nature came naked into the world, and naked she will go Hom.
out of it. Therefore we want no superfluities; if we brought ^ — zl
nothing wilh us, and shall take nothing away wilh 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, (2)
but those who wish to be. For a man may have money and
make a good use of it, not overvaluing it, but bestowing it upon
the poor. Such therefore he does nol blame, but the covetous.
They that will be rich fall into temptation anda 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. /;/ 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 ^^eighty he places last, their many sorrows.
And to leam how true this is, the only way is to sojourn with
the rich, to see how many are their sorrows, how bitter their
complaints.
Ter. 11. But thou, Oman of God.
This is a title of great dignity. For we are aU men of
God, but the righteous peculiarly so, not by right of creation
only, but by that of appropriation' If then thou art a man of 'ixtm-
God, seek not supei-fluous 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^ee these things ? pursue righteous
ness, so as not to be covetous.
Godliness, that is, soundness in doctrines ^
Faith, which is opposed to questionings.
i See on Stat, Hom, IV. (3) Tr. p, 84, and note b.

152 Foolish desires, and many sorrows, from earthly aims.
] Tim. Love, patience, meekness,
— ^ — - Ver. 12. Fight the good fight offaith, lay hold on eternal
life. Lo, there is thy reward, whereunto thou art also called,
and hast prof essed a good profession, in hope of eternal life,
before many witnesses.
That is, do not put that confidence to shame. Why dost
thou labour to no profit? But what is the temptation and
snare, which he says, those that would be rich fall into ? It
causes them lo 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 oftheir children?
All these things are foolish and superfluous, no wise neces
sary, no wise useful.
Foolish and hurtful lusts I What are hurtful lusts? When
men live unlawfully, when Ihey desire what is their neigh
bour's, when they do their utmost in' luxury, when they long
for drunkenness, when they desire the murder and destruction
of others. From these desires many have aimed at tyranny,
and perished. Surely to labour with such views is both
foolish and hurtful. And well has he said. They have erred
from the faith. Covetousness attracting their eyes to herself,
and gradually stealing away their minds, suffers them not to
see their way. For as one walking on the straight road,
wilh 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
hare pierced themselves through wilh many sorrows. Dost
thou see what he means by that word pierced? What he
means to express by the allusion' is this. Desires are
thorns, and as when one touches thorns, he gores his hand,
and gets him wounds, so he that falls into these lusts wUl be
wounded by them, and pierce his soul with griefs. And
what cares and troubles attend those who are thus pierced, it is
' !5-^o,-!raXa/ian», lit, wrestle with, ing something not directly expressed,
f ifi.ipirtais, a form of .speech imply-

Perseverance needful. Right use qf wealth. 153
not possible to express. Therefore he says, Flee these Hom.
things, and follow after righteousness, godliness, faith, love,  '-

patience, meekness. For meekness springs from love.
^'er. 12. Fight the good fight.
Here he commends his boldness and manlines=, that be
fore all he confidently made profession, and he reminds him
ofhis early instruction.
iMy 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 Ls strait and narrow. Il is necessary therefore to Matt. 7,
be self-collected', and well girt on every side. All around , ^^^
appear pleaisures attracting the eyes of the soul. Those of"-e»i?^'"
beauty, of wealth, of luxury, of indolence, of glory, of revenge,
of power, of dominion, and these are all fair and lovely in
appearance, and able to captivate those who are unsteady,
and who do not love the truth. For truth has but a severe
and uninviting countenance. And why ? Because the plea
sures that she promises are all future, whereas the others
hold out present honours and deUghts, 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
lo reveUings and drunkenness, and so do in fact the cowardly
and unmanly combatants, whilst those who look stedfastly to
the crown, sustain, blows without number. For they are sup
ported and roused to action by the hope of future reward.
Let us then flee from this root of all evils, and we shall (3)
escape them all. The love of money, he says, is the root ; thus ^f"" ai-
says Paul, or rather Christ by Paul, and let as 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 weU doing, and even through
means of it to inherit the kingdom. But now what was given
us for the relief of the poor, to make amends for our past sins,
to win a good report, and to please God, this we employ

154 Love of money a universal madness,
1 Tim. 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, conten
tions, battles! Does it not stretch forth its hand even to
the dead, nay, lo fathers, and brethren ? Do not they who
are possessed by this passion violate the laws of nature, and
the commandments of God? in short every thing? Is it not
this that renders our courts of justice necessary? Take away
therefore the love of money, and you put an end to war, to
battle, to enmity, to strife and contention. Such men ought
therefore to be banished from the world, as wolves and pests.
For as opposing and violent winds, sweeping over a calm
sea, stir it up from its foundations, and mingle the sands of
the deep with the waves above, so the lovers of wealth con
found and unsettle every thing. The covetous man never
knows a friend: a friend, did I say ? he knows not God Him
self, driven mad, as he is, by the passion of avarice. Do ye
not see the Titans going forth sword in hand ? This is a
representation of madness. But the lovers of money do not
counterfeit, they are really mad, and beside themselves ; and
if you could lay bare their souls, you would find them armed
in this way not with one or two swords, but with thousands,
acknowledging no one, but turning their rage against all ;
flying and snarling al all, slaughtering not dogs ^, but the souls
of men, and uttering blasphemies against heaven itself. By
these men all things are subverted, and ruined by their mad
ness after wealth.
For whom indeed, whom I should accuse, I know nol! 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,
S There was a heathen festival at was done in the warlike dance called
Argos, called Cynophontis, (Athenae- Titanes, (which was practised even by
us, 1. 3. Cas. p. 99.) in which dogs met persons of rank. Lucian de Salt §. 21,
abroad were killed, hut whether this p. 37, and 79.) does not appear.

Cure of Covetousness. Values imaginary. 155
children, are all alike affected by it. As if a gross darkness Hom.
had overspread the earth, no one is in his sober senses. Yet  -
we hear, both in public and private, many declamations'"
against covetousness, but no one is mended by them.
What then is to be done? How shall we extinguish
this flame ? For though il has risen up to heaven itself, it is
to be extinguished. We have only lo be willing, and we shall
be ahle to master the conflagration. For as by our will il 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 il cannot depart hence
wilh us, that even here it forsakes us, and that whilst it re
mains behind, it inflicts upon us wounds that depart along
with us. If we see tbat 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 il profits nothing either to glory, or health, or any
other thing; but on the contrary drowns men in destruc
tion and perdition. If thou consider that here thou art rich,
and hast many under thee, but that when thou departest
hence, thou wilt go naked and solitary. If we often repre- ^'^a-
sent these things to ourselves, and listen to them from others, ""'""
there will perhaps be a return to a sound mind, and a
deliverance from this dreadful punishment.
Is a pearl beautiful? yet consider, it is but sea water, and
was once cast away in the bosom of the deep. Are gold and
silver beautiful? yet they were and are but dust and ashes.
Are silken vestments beautiful ? yet are they nothing but the
spinning of worms. This beauty is but in opinion, in human
prejudice, not in the nature ofthe things. For that which pos
sesses beauty from nature, needs not any to point it out. If you
see a coin of brass that is but gilded over, you admire il at
first, fancying that il is gold; but when the cheat is shewn to
you by one who understands il, your wonder vanishes with
^ See Libanius, Or. 7.

156 Moral beauty and worth real.
1 Tim, the deceit. The beauty therefore was not in the nature of
6, 12.

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 uot so with
flowers, which are much more beautiful. If you see a rose,
you need no one to inform you, you can of yourself distinguish
an anemone, and a violet, or a lily, and every other flower.
It is nothing therefore but prejudice. And to shew, that
this destructive passion is but a prejudice; tell me, if the
Emperor were pleased to ordain that silver should be of more
value than gold, would you not transfer your love and ad
miration to the former ? Thus we are every where under the
influence of covetousness and opinion'. And that it is so,
and that a thing is valued for its rarity, and not for its
nature, appears hence. The fruits that are held cheap among
us are in high esteem among the Cappadocians, and among
the Serians'' even more valuable than the most precious
among us, fi-om 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 fi-om judg-ment, 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.

^ trXEflfi^/a; xa.) virovdias. The latter ^ Seres, a people on the borders of
is literally suspicion, but in ver. 4. he China. In Tac. Ann. ii. 33, A.D. 16,
seems to render it opinions, in the we iind a law at Rome against men's
sense of imaginations bred by selfish- wearing silk, vestis Serica.
ness.

HOMILY XVIII.

1 Tim. vi. 13—16.
! give thee charge in the sight of Qod, Who quickeneth all
things, and before Christ Jesus, Who before Pontius Pilate
witnessed a good confession; that thou keep this command
ment without spot, unrebukeable, until the appearing qf
our Lord Jesus Christ: which in His times He shall shew.
Who is the blessed and only Potentate, tlie King qf kings,
and Lord qf lords; Who only hath immortality, dwelling
in the light which no man can approach unto; Whom no
man hath seen, nor can see; to Whom be honour and power
everlasting. Amen.
Again he calls God to witness, as he had done a little
before, at once to increase his disciple's awe, and to secure
his safety, and to shew that these were not human com
mandments, that receiving the commandment as from the
Lord Himself, and ever bearing in mind the Witness' before
Whom he heard it, he may have it more fearfuUy impressed
upon his mind.
/ charge thee, he says, before Qod, Who quickeneth all
things. Here is at once consolation in the dangers which awaited
him, and a remembrance of the resurrection awakened in
him. I Edd. iip' tv, from whom ; but B. has if' su, and Old Lat, sub quo, which is
much better.

158 Our Lord's good Confession, His Appearing.
1 Tim, And before Jesus Christ, Who before Pontius Pilate wit-
6,13-16, 7 / ^ •
-^  nessed a good confession.
The exhortation again is derived from the example of his
Master, and whathe means is this; as He had done, so ought
iPet,2, yg iq (Jo^ f-Qj. fQj. ^^jjjg cause jje witnessed, that we might
tread in His steps,
A good confession"^ . Whathe does in his Epistle to the
Heh,i2, 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 Qod. For consider Him that endured
siwh contradiction of sinners against Himself, lest ye be wea
ried and faint in your minds, — that he now does to his dis
ciple Timothy. As if he had said. Fear nol 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
Johnis, He made when Pilate asked, y4»-< Thou a King? To this
end. He said, was I born. And again, 7 came, that I might
bear witness to the Truth. Behold, these have heard Me.
Luke22, He may mean this, or that when asked. Art thou the Son of
God? He answered. Thou sayest, that I am {the Son of God).
And many other testimonies and confessions did He make.
Ver. 14. That thou keep this commandment without spot,
unrebukeable, until the appearing of our Lord Jesus Christ.
That is, till thy end, thy departure hence, though he does
not so express it, but that he may the more arouse him, says,
till His appearing. But what is to keep the commandment
without spot ? To contract no defilement, either of docti'ine
or of Ufe.
Ver. 15. Which in His times He shall shew. Who is the
blessed and only Potentate, King qf 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 ofthe
Son ? Of the Son, undoubtedly : and it is said for the conso
lation of Timothy, that he may not fear nor stand in awe of
the kings ofthe earth.
In His times, that is, the due and fitting times, thathe may
"" Savile's punctuation. Ben. joins is scarcely grammatical.
this to the preceding clause, but so it

Words cannot set forth the Divine Nature. 159
not be impatient, because it has not yet come. And whence Hom.
is it manifest, that He will shew it ? Because He is the Poten-  '
late, the only Potentate. He then will shew il. Who is
blessed, nay blessedness itself; and this is said, to shew that
in tbat appearing- there is nothing painful or uneasy.
But he says, only, either in conti-adistinction to men, or
because He was unoriginated', or as we sometimes speak of «y'»-
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 ivhich no man can approach unto.
Is He then Himself one Light, and is there another in which
He dwells? is He then circumscribed by place ? Think not of
it. By this expression is represented the Incomprehensible-
ness of the Divine Nature. Thus he speaks of God, in the
liest way he is able. Observe, bow 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 ".
To Whom be honour and power everlasting. Amen. Thus
properly, and much to the purpose, has he spoken of God.
For as he had called Him to witness, he speaks much of that
Witness, that his disciple may be in the greater awe. In
these terms he ascribes glory to Him, and this is all we can
do, or say. We must not inquire too curiously, who He is.
If power everlasting is His, fear nol. Yea though now it
take not place", to Him is honour, to Him is power ever
more. Ver. 17. Charge them that are rich in this 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 is, in His divine nature, con- though not yet fully come, His Kingdom
sidered apart from the human. See on when come, shall be eternal, or puts
Phil. ii. 5 — 11. Hom. vii. p. 78. and yUurSas, ' to take place,' in opposition
note g. and compare John i. 14 — 18. to iitxi, ' to be.' The former word refers
vi. 46. xiv. 7, 9. Luke xxiv. 39. John to events iu time, the latter to the real
iv. 24. 2 Cor. iii. 17. 1 Tim, iii. 16. constitution of things. Phil. ii. 10.
1 John iii. 2. Heb, ii, 8.
" iKM yUvTxi. He either means that

160 Duties ofthe Rich. The Faith a deposit.
1 Tim. that nothing so generally produces pride and arrogance as
 ¦' wealth. To abate this, therefore, he immediately adds, Nor
trust in uncertain riches; since that was the source of
pride ; inasmuch as he who hopes in God, is not elated.
Why dost thou place thy hopes upon what is instantly trans
ferable ? For such is wealth ! and why hopest thou on
that of which thou canst not be confident ? But you say,
how can they avoid being high-minded ? By considering the
instability and uncertainty of riches, and that hope in God is
infinitely more valuable ; God being the Author of wealth
itself Ver. 17. But in the living Qod, 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, lo air, light, water, and other gifts.
For how richly and ungrudgingly are all these bestowed !
If thou seekest riches, seek those that are stable and endur
ing, and which are the fruit of good works. He shews that
this is his meaning by what follows.
Ver. 18. That they do good, he says, that they be rich in
good works, ready to distribute, willing to communicate.
The first phrase refers to wealth, the second to charity.
For to be willing to communicate, implies that they are
sociable and kind.
Ver. 19. Laying up in store fur themselves a good found
ation against the lime to come.
There nothing is uncertain, for the foundation being firm,
there is no instability, all is firm, fixed, immoveable, fast,
and enduring.
Ver. 19. That tliey may lay hold, he says, on eternal life.
For the doing of good works can secm-e the enjoyment of
eternal life.
Ver. 20, 0 Timothy, keep that which is committed to thy
trust. Let it not suffer diminution. It is not thy own. Thou
art entrusted with the property of another, do not lessen it.
Ver. 20. Avoiding profane and vain babblings, and oppo
sitions of science falsely so called.
(2) Well did he thus call it. For where there is not faith,
there is not knowledge; when any thing .springs from our

Self-command, and spiritual wealth, unfailing. 161
reasonings, it is not knowledge. Or perhaps he says this, Hom.
because some then assumed the name of Gnostics, as knowing  '-
more than others.
Ver. 21. Which some professing have erred concerning
the faith.
You see how again he commands Timothy not even to
meet them. Avoiding oppositions. There are therefore oppo
sitions to which we ought not to vouchsafe an answer, be
cause they turn men from faith, and do not suffer one to be
firmly established or fixed in it. Let us not then pursue this
science, but adhere to faith, that unshaken rock. For neither
floodsnor winds assailing will be able to harm us, since we stand
on the rock immoveable. Thus even in this Ufe, if we choose
Him, Who is truly the foundation, we stand, and no harm
assails us. For what can hurt him who hath chosen the
riches, the honour, the glory, the pleasure of the life to come ?
They are all firm, in them there is no variableness ; all things
here are subject to reverse, and are for ever changing. For
what wouldest thou have ? glory ? The Psalmist says. His Ps. 49,
glory shall not descend after him. And often it abides not ^^•
with him whilst he lives. But it is not so wilh virtue, all
things which pertain to her are permanent. Here, he who
obtains glory from his office, upon another succeeding to his
office, becomes a private man and inglorious. The rich man
is reduced to poverty by the attack of robbers, or the snares
of sycophants and knaves. It is not so with Christians.
The temperate man, if he take heed to himself, will not be
robbed of his virtue. He who rules himself, cannot become
a common man and a subject.
And that this rule is superior to any other, will appear upon
examination. For of what advantage, tell me, is it to reign
over nations of our fellow men, and to be the slaves of our
own passions ? or what are we the worse for having no one
under our rule, if we are superior to the tyranny of the pas
sions ? That indeed is Freedom, that is Rule, that is Royalty
and Sovereignly. The contrary is slavery, though a man be
invested with countless diadems. For when a multitude of
masters sway him from within, the love of money, the love of
pleasure, and anger, and other passions, what avails his dia
dem ? The tyranny of those passions is more severe, when

162 Slavery to Passions most wretched in greatness.
I Tim. not even his crown has power to deliver him from their sub-
6 21 , ,
— '¦ — ejection. As if one who had been a king should be reduced
to slavery by barbarians, and they wishing to shew their
power the more absolutely, should not strip him of his purple
robe and his diadem, but oblige him to work in them, and to
perform all menial offices, to draw water, and to cook their
food, that his disgrace and their honour might be the more
apparent : so do our passions domineer over us more barba
rously than any barbarians. For be 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 afilict the body, but these pas
sions torture the soul, and lacerate it all over. When the
barbarian has prevailed, he delivers one to temporal death,
but these to that which is to come. So that he alone is the
free man, who has his freedom in himself; and he who sub
mits to these unreasonable passions, is the slave.
No master, however inhuman, imposes such severe and
inhuman commands. They say to him, in effect, ' Disgrace
thy soul without end or object, — offend thy God, — be deaf to
the claims of nature ; though it be thy father or thy mother,
be not ashamed to set thyself against them.' Such are the
commands of avarice. ' Sacrifice to me, she says, not calves,
Hosea but men.' The prophet indeed says, Sacrifice men, for
LXX ^^^ calves have failed. But avarice says, ' Sacrifice men,
though there are yet calves. Sacrifice those who have never
injured thee, yea slay them, though they have been thy
benefactors.' Or again, ' Be at war, and go about as the com
mon enemy of all, of nature herself, and of God. Heap up
gold, not that thou mayest enjoy it, but that thou mayest
keep it, and work greater torture to thyself For il is not
possible that the lover of money should be able to enjoy it,
since he fears lest his gold should be diminished, lest his
hoards should fail. ' Be watchful,' it says, ' be suspicious of
every one, even domestics and friends Have an eye to the
goods of other men. Though you see the poor man perish
ing with hunger, give him nothing ; but strip him, if it be
possible, even of his skin. Break thine oaths, lie, swear. Be
an accuser, a false informer. Refuse not, if it be necessary,
to rush into fire, to submit to a thousand deaths, to perish

Services of God and Mammon contrasted. 163
with hunger, to struggle with disease.' Does not avarice Hom.
impose these laws ? ' Be offensive and impudent, shameless ^ZIH'
and bold, villainous and wicked, ungrateful, unfeeling, un
friendly, faithless, devoid of affection, a panicide, 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, refiise 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 fiiend lo all, be gentle, beloved
by all, give offence causelessly to no one. Honour thy father
and thy mother. Win an honourable reputation. Be not a
man, but an angel. Utter nothing immodest, nothing false,
nor even think of it. Relieve the poor. Bring not trouble
on thyself, by ravaging others. Be not bold nor insolent.
God says this, but no one hearkens. Is not hell then justly
threatened, and the fire, and the worm that dieth not? How
long are we thus to thrust ourselves down the precipice?
How long are we to walk upon thorns, and pierce ourselves
with naUs, and be grateful for it? We subject ourselves to
cruel tyrants, and refuse the gentle Master, who imposes
nothing grievous, nor barbarous, nor burdensome, nor un
profitable, but all thmgs such as are useful, and valuable, and
beneficial. Let us then arouse ourselves, and be self-collected,
and gather our forces. Let us love God as we ought, that
we may obtain the blessings promised to those that love Him,
through the grace and mercy of our Lord Jesus Christ, with
Whom, to the Father, &c.

M 2

HOMILIES OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
SECOND EPISTLE OF S. PAUL THE APOSTLE
TO
TIMOTHY.

HOMILY L
2 Tim. i. 1, 2.
Paul, an apostle of Jesus Christ by the will of God, accord
ing to the promise of life which is in Jesus Christ, to
Timothy, my dearly beloved son : Grace, mercy, and peace,
from God the Father and Christ Jesus our Lord.
What is the reason of his writing this second Epistle to (1)
Timothy? He had said, / hope to come unto thee shortly, andiTim.3,
as this had not taken place, instead of coming to him, he ^*"
consoles him by a letter, when he was grieving perhaps for
his absence, and oppressed by the cares of the government,
which he had now taken in hand. For even great men, when
they are placed at the helm, and are charged with the direc
tion of the Church, feel the strangeness of their position, and
are overwhelmed, as it were, by the waves of business. This
was particularly the case when the Gospel was first preached,
when the ground was every where unturned, and all was
opposition and hostility. There were, besides, heresies com
mencing from the Jewish teachers, as he has shewn in his

166 Timothy encouraged. Praise of him implied.
2 Tim. former Epistle. Nor does he only comfort him by letters; he
' invites him to come to him : Do thy diligence, he says, to
d.aniis.come shortly unto me, and, when thou comest, bring with thee
the books, but especially the parchments. And he seems to
have written this Epistle when his end was approaching.
2Tim.4,For he says, I am now ready to be offered up; and again. At
' my first answer no man stood with me. To set all this right,
he both offers consolation from his own trials, and also
says, Paul, an apostle of Jesus Christ by the will of God,
according to the promise of life which is in Christ Jesus,
Thus at the very commencement he raises up his mind.
Tell me not, he says, of the dangers here. These obtain for
us eternal life, where there is no peril, where grief and mourn
ing flee away. For He hath not made us Apostles only that
we might encounter dangers, but that we might even suffer
and die"- And as it would not be a consolation to recount
to him his own troubles, but rather an increase of his grief,
he begins immediately with offering comfort, saying, Accord
ing to the promise qf life which is in Jesus Christ. But if it
Rom. 8, is a promise, seek it not here. For, hope that is seen is not
hope. Ver. 2. To Timothy, my dearly beloved son.
Not merely his son, but, dearly beloved; since it is possible
for sons not to be beloved. Nol such, he means, art thou; I
call thee not merelj' a son, but a dearly beloved son. As he
calls the Galatians his children, but at the same time corn-
Gal. 4, plains of them ; My little children, he says, of whom I travail
in birth again. And he bears particular testimony to his
virtue by calling him beloved. For where love does not
arise from nature, il must arise from the merit of the object.
Those who are born of us, are loved not only on account of
their virtue, but from the force of nature; but when those
who are of the faith are beloved, it is on account of nothino-
bul their merit, for what else can it be ? And this especially
in the case of Paul, who never acted from partiality. And
further, he shews by calling him his beloved son, that it was
" If the readiug is correct, visx^/itj suffer, for it is harsh to render it of the
must be emphatic, meaning actually good things.to come.

Painful topics reserved. St, PauFs pure conscience. 167
not because he was offended with him, or despised him, or Hom.
condemned him ; that he did not come to him.  '—

Ver, 2, Qrace, mercy, and peace, from Qod the Father,
and Christ Jesus our Lord.
These things which he before prayed for, he again invokes
upon him. And observe how, at the very beginning, he
excuses himself for not having come to him, nor seen him.
For his words. Till I come, and, Hoping to come to thee
shortly, had led Timothy to expect his coming soon. For
this he excuses himself, but he does not immediately mention
the cause of his not coming, lest he should grieve him
mightily. For he was detained in prison by the emperor.
But when at the end of the Epistle he invited him to come
to him, then he informed him of it. He does not at the
outset plunge him into sorrow, but encourages the hope that
he shall see him. Ch-eatly desiring to see thee, and. Do thy^ ^™'
diligence to come unto me shortly. Immediately therefore and 4, 9.
he raises him up, and proceeds to praise him.
Ver. 3,4. 1 thank God, whom I serve from my forefathers
with pure conscience, that without ceasing I have remem
brance of thee in my prayers night and day ; greatly
desiring to see thee, being mindful of thy tears, that I might
be filled with joy.
" / thank God, he says, that I remember thee, so much do
I love thee." This is a mark of excessive love, when a man
glories in his affection from loving so much. / thank God,
he says. Whom I serve; and how? With a pure conscience,
for he had not violated his conscience. And here he speaks
of his blameless life, for he every where calls his life his
conscience. Or because I never gave up any good that I
purposed, for any human cause, not even when I was a
persecutor. Wherefore he says, / obtained mercy, because i Tim.
/ did it ignorantly in unbelief; all but saying. Do not '
suspect that it was done of toickedness. He properly com
mends his ovm disposition, that his love may appear sincere.
For what he says is in fact, ' I am not false, I do not think
one thing and profess another.' So in the book of Acts we
read he was compelled to praise himself For when they
slandered him as a seditious man and an innovator, he said
in his own defence, Ananias said to me. The God of our Acts22 14. 15.'

168 St. Paul's care to prevent mistrust.
2 Tiyi. fathers hath chosen thee that thou shouldest knoiv His wilt,
— '-  and see that Just One, and shouldest hear the voice of His
mouth. For thou shalt be His witness unto all men of what
thou hast seen and heard. In the same manner here, that
he may not, as if he had been forgetful, have the character
of one void of friendship and, conscience, he justly praises
himself, saying, that without ceasing I hceve remembrance of
thee, and not simply that, but in my prayers. That is, it is
the business of my prayeis, that which I constantly continue
to perform. For this he shews by saying. For this I besought
God day and night, desiring to see thee. Mark his fervent
desire, the intensity'' of his love. And again, his humility,
how he apologizes to his disciples, and then he shews that
it was not on light or vain grounds ; and this he had shewn
us before, but again gives proof of it. Being mindful of thy
tears. It was natural for Timothy, when parting from him %
to mourn and weep, more than a child tom away from the
milk and from the breast of its mother. That I may be
fllled with joy; greatly desinng to see thee. I would not
willingly have deprived myself of so great a pleasure, though
I had been of an unfeeling and brutal nature, for those tears
coming to my remembrance would have been enough to
soften me. But such is not my character. I am one of
those who serve God purely; so that many strong motives
urged me to come to thee. So then he wept. And he
mentions another cause, and that of a consolatory kind.
Ver. 5. When I call to remembrance the unfeigned faith
that is in thee.
(2) This is another commendation, that Timothy came not of
Gentiles, nor of unbelievers, but of a family that served
Acte 16, Christ from the first.
Which dwelt flrst in thy grandmother Lois, and thy
mother Eunice.
For Timothy, it says, was the son of a certain woman
which was a Jewess, and beUeved. How a Jewess ? how
believing ? Because she was not of the Gentiles, but on
!¦ /ixi'mi. lit. ' madness.' recently apprehended in the presence
' The present tense implies that it of Timothy : see his wort on the Har-
wa'S at tbe time of parting. Mr. Gres- monyoft'ne Gospels. Vol. 2. Diss. 1.
well supposes that St. Paul had been p. 97 — 8,

Faith of Timothy. God's gifts to be improved. 169
account of his father, ivho was a Greek, and of the Jews Hom.
that were in those quarters, he took and circumcised him.

Thus, as these mixtures of Jews and Gentiles took place, the
Law began gradually to be dissolved. And mark in how
many ways he shews that he did not despise him. / serve
God, he says, / have a true conscience for my part, and thou
hast thy tears, and not thy tears only, but for thy faith, be
cause thou art a labourer for the Truth, because there is no
deceit in thee. As therefore thou shewesl thyself worthy of
love, being so affectionate, so genuine a disciple of Christ;
and as I am not one of those who are devoid of affection, but
of those who earnestly pursue the Truth ; what hindered me
fi-om coming to thee ?
And I am persuaded that in thee also.
From the beginning, he means, thou hast had this excel
lency. Thou receivedst fi-om thy forefathers the faith unfeigned.
For the praises of our ancestors, when we share in them,
redound also to us. Otherwise they avail nothing, but rather
condemn us; wherefore he has said, I am persuaded thatin
thee also. It is not a conjecture, he means, it is my persua
sion ; I am fully assured of it. If therefore from no human
motive thou hast embraced it, nothing will be able to shake
thy faith.
Ver. 6. Wherefore I put thee in remembrance that thou
stir up the gift qf Qod, which is in thee by the putting on qf
my hands.
You see how greatly dispirited and dejected he considers
him to be. He almost says, ' Think not that I despise thee,
but be assured that I do not condemn thee, nor have I for
gotten thee. Consider, at any rate, thy mother and thy grand
mother. It is because I know that thou hast unfeigned faith
that I put thee in remembrance. For it requires much zeal
to stir up the gift of God. As fire requires fuel, so gi-ace re
quires our alacrity, that it may be ever fervent. I put thee
in remembrance that thou stir up the gift of Qod, that is in
thee by the putting on of my hands, that is, the grace of the
Spirit, which thou hast received, for presiding over the Church,
for the working of miracles, and for every service. For this
grace it is in our power to kindle or to extinguish ; wherefore
he elsewhere says, Quench not the Spirit. For by sloth andx Thess.
6, 19.

170 Love opposed to fear. All men have their sorrows.
2 Tim. carelessness it is quenched, and by watchfulness and diligence
— !— :_ it is kept alive. For il is in thee indeed, but do thou render
it more vehement, that is, fill it wilh confidence, with joy and
delight. Stand manfuUy.
Ver. 7. For God hath not given us the spirit of fear, but
of power, and oflove, and of a sound mind.
That is, we did nol receive the Spirit, that we should
shrink from exertion, but that we may speak with boldness.
For to many He gives a spirit of fear, as we read in the wars
Exod. of the Kings. A spirit of fear fell upon them. That is, he
' ¦ infused terror into them. But to thee He has given, on the
contrary, a spirit of power, and of love toward Himself.
This, then, is of grace, and yet not merely of grace, but when
we have first performed our own parts. For the Spirit that
maketh us cry, Abba, Father, inspires us wilh love both
towards Him, and towards our neighbour, that we may love
one another. For love arises from power, and from not fear
ing. For nothing is so apt to dissolve love as fear, and a
suspicion of treachery.
For God hath not given us the .spirit of fear, but of power,
I TOjj,. aud oflove, and of a sound mind^ : he calls a healthy state
V. fLou. ^^ ^^ ^^^j ^ sound mind, or it may mean sobriety of mind,
or else a sobering of the mind, that we may be sober-minded,
and that if any evil befall us, it may sober us, and cut off
superfluities.
Moral. Let US then not be distressed at the evils that happen to
Ecclus. us. This is sobriety of mind. In the .season of temptation,
2) 2. jje says, make not haste. Many have their several griefs at
home, and we share in each other's sorrows, though not in
their sources. For one is unhappy on account of his wife,
another on account of his child, or his domestic, another of
his friend, another of his enemy, another of his neighbour,
another from some loss. And various are the causes of sor
row, so that we can find no one free from trouble and unhap-
piness of some kind or other, but some have greater sorrows
and some less. Let us not therefore be impatient, nor think
ourselves only to be unhappy.
(3) For there is no such thing in this mortal life as being ex
empt from sorrow. If not to-day, yet to-morrow; if not to
morrow, yet some later day trouble comes. For as one cannot

Each man thinks his own trouble the worst. 171
sail, I mean, over a long sea, and not feel disquietude, so it is hom.
not possible to pass through this life, without experience of ^-
sorrow, yea though you name a rich man ; for in that he is
rich, he hath many occasions of inordinate desires'", yea,
though the king himself, since he too is ruled by many, and
cannot do all that he would. Many favours he grants con
trary to his wishes, and more than all men is obliged to do
whathe wouldnot. How so? Because he has many about
him who wish to receive his gifts. And just think how'
great is his chagrin, when he is desirous to effect something,
but is unable, either fi-om fear or suspicion, or hindered by
enemies or by friends. Often when he has succeeded in
achieving some end, he loses all the pleasure of it, from
many becoming at enmity with him. Again, do you think
that they are free from grief, who live a life of ease ? It is ,
impossible. As a man cannot escape death, so neither can
he escape sorrow. How many troubles must they endure,
which we cannot express in words, and which they only can
know by experience ! How many have prayed a thousand
times to die, in the midst of their wealth and luxury ! For
luxury by no means puts men out of the reach of grief: it is
rather the very thing to produce sorrows, diseases, and unea
siness, often when there is no real ground for it. For when
such is the habit of the soul, it is apt to grieve even without
a cause. Physicians say that from a weak state of the sto
mach arise sorrows ' without any occasion ; and does not the
like happen to ourselves, to feel uneasy, without knowing any
cause for it ? In short, we can find no one who is exempted
from sorrow. And ifhe has less occasion for grief than our
selves, yet he thinks otherwise, for he feels his own sorrows,
more than those of other men. As they who suffer pain in any
part of their bodies, think that their sufferings exceed their
neighbour's. He that has a disease of the eye, thinks there
is nothing so painful, and he that has a disorder in the
stomach, considers that the sorest of diseases, and each thinks
that the heaviest of sufferings, with which he is himself
afflicted. So it is with sorrow, each thinks his own present
grief the most severe. For of this he judges by his own ex-
•l B. and Sav. Mar. cih/iiS>, ' of dejec- '' Sav. Tr. ' and how great.'
tions.' Edd. Wih/nuv. f Or, ' pains,'

172 Sorrow cannot be escaped, but may be a gain.
2 Tim. perience. He that is childless considers nothing so sad as
— '-  to be without children; he that is poor, and has many children,
complains of the extreme evils of a large family. He who
has but one, looks upon this as the greatest misery, because
that one, being set too much store by, and never corrected,
becomes wilful, and brings grief upon his father. He who has
a beautiful wife, thinks nothing so bad as having a beautiful
wife, because it is the occasion of jealousy and intrigue.
He who has an ugly one, thinks nothing worse than
having a plain wife, because it is constantly disagreeable.
The private man thinks nothing more mean, more useless, than
his mode of life. The soldier declares that nothing is more
toilsome, more perilous, than warfare; that it would be better
to live on bread and water than endure such hardships. He
. that is in power thinks there can be no greater burden than
to attend to the necessities of others. He that is subject to
that power, thinks nothing more servile than living at the
beck of others. The married man considers nothing worse
than a wife, and the cares of marriage. The unmarried de
clares there is nothing so wretched as being unmarried, and
wanting the repose of a home. The merchant thinks the
husbandman happy in his security. The husbandman thinks
the merchant so in his wealth. In short, all mankind are
somehow hard to please, and discontented and impatient.
Ps. 144, When condemning the whole race, he saith, Man is a thing
of nought, implying that the whole kind is a wretched unhappy
creature. How many long for old age ! How many think
youth a happy time ! Thus each different period has its un-
happiness. When we find ourselves censured on account of
our youth, we say, why are we not old ? and when our heads
are hoary, we ask whither has our youth flown ? Numberless,
in short, are the occasions of sorrow. There is one path only
by which this uuevenness can be escaped. It is the path of
virtue. Yet that too has its sorrows, only they are sorrows
not unprofitable, but productive of gain and advantage. For
if any one has sinned, he washes away his sin by the com
punction that comes of his sorrow. Or, if he has grieved in
sympathizing with a fallen brother, this is not without its re
compense. For sympathy with those that are in misery
gives us great confidence towards God.

4

Of sympathy. Of joint almsgiving. 173
Hear therefore what philosophy is taught by the example Hom.
of Job in holy Scripture ! Hear also what Paul saith : Weep — ^ 
with them that weep; and again. Condescend to men of low .^ '^)
Rom,
estate, l^or, by the communication of sorrow, the extreme 12, I6,
burthen of it is lightened. For as in the case of a heavy ^^"
load, he that bears part of the weight relieves him who was
bearing it alone, so it is in all other things.
But now, when any one of our relatives dies, there are
many who sit by and console us. Nay, we often raise up
even an ass that has faUen ; but when the souls of our brethren
are falling, we overlook them and pass by, as if they were of
less value than an ass. And if we see any one entering into
a tavern indecentiy ; nay, if we see him drunk, or guilty of
any other unseemly action, we do not restrain him, we rather
join him in it. Whence Paul has said: They not only do Bom. i,
these things, but have pleasure in them that do them. The^^'
greater part even form associations for the purposes of drunk
enness. But do thou, O man, form associations to restrain
the madness of inebriety. Such friendly doings are bene
ficial to those who are in bonds or in affliction. Something
of this kind Paul enjoined to the Corinthians, alluding to
which he says. That there be no gatherings when I come. 1^°^-
But now every thing is done with a view to luxury, reveUing, '
and pleasure. We have a common seat, a common table, we
have wine in common, and common expenses, but we have
no community of alms. Such were the friendly doings in the
time of the Apostles; they brought all their goods into the
common stock. Now I do not require you to bestow all,
but some part. Let each lay by him in store on the flrst
day of the week, as God has prospered him, and lay it down
as a tribute for the seven days. In this way give alms, whether
more or less. For thou shalt not appear before the Loi-d Exod,
empty. This was said to the Jews, how much more then to ' "
us. For this cause the poor stand before the doors, that no
one may enter empty, but each may do alms at his entrance.
Thou enterest to implore mercy. First shew mercy. He
that comes later owes the more. For when we have been first,
f nnfitfiae. See on Stat. Hom. xi. Clubs, on Rom. 13, 14. Hom. xxiv. 14.
iin. See also St. Chrysostom's advice to Tr, p, 412.

174 Alms make way for prayer.
2 Tim, he that is second pays down more^. Make God thy debtor, and
— '—^ then offer thy prayers. Lend to Him, and then ask a return,
and thou shalt receive it with usury. God wills this, and does
not retract. If thou ask with alms. He holds Himself obliged.
If thou ask with alms, thou lendest and receivest interest.
Yes, I beseech you! It is not for stretching out thy hands
thou shalt be heard ! stretch forth thy hands, not to heaven,
but to the poor. If thou stretch forth thy hand to the hands
of the poor, thou hast reached the very summit of heaven.
For He who sits there receives thine alms. But if thou
Uftest them up without a gift, thou gainest nothing. If the
king, arrayed in purple, should come to thee and ask an alms,
wouldest thou not readily give all that thou hast? But now
when thou art entreated through the poor, not by an earthly
but a heavenly King, dost thou stand regardless, and defer
thy gift? What punishment then dost thou not deserve ?
For the being heard depends not upon the lifting up of thy
hands, nor on the multitude of thy words, but upon thy works.
Is.i, 15, For hear the prophet. When ye spread/b>-<7t your hands, 1 will
hide mine eyes from you: yea, when ye make many prayers,
I will not hear. For he ought to be silent, who needs
mercy, and not even to look up to heaven ; he that hath con-
Is, 1,17. fidence may say"" much. But what says the Scripture, /Md^re
for the fatherless, plead for the widow, learn to do good. In
this way we shall be heard, though we lift not up our
hands, nor utter a word, nor make request. In these things
then let us be zealous, that we may obtain the promised
blessings, through the grace and lovingkindness, &c.
S He means in human transactions, propriety,' for trx^^tiriav 'i^av is the
where money advanced always has a usual expression for one who has real
certain value beyond a deferred pay- claims. B. reads i 54 as jraj. ' but this
ment. man, as if he had claims,'
•> Gr. ' says,' but he means ' with

HOMILY II.

2 Tim. i. 8, 9, 10.
Be not thou therefore ashamed ofthe testimony of our Lord,
nor of me His prisoner : but be thou partaker ofthe affiic-
tions ofthe Gospel according to the power of God ; fVho
hath .saved us, and called us with an holy calling, not
according to our works, but according to His own purpose
and grace, tohicli was given us in Christ Jesus before the
world began; but is now made manifest by the appearing
of our Saviour Jesus Christ.
There is nothing worse than tiiat man should measure (i)
and judge of divine things by human reasonings. For thus
he will fall from that rock " a vast distance, and be deprived
of the light. For if he who wishes wilh human eyes to
apprehend the rays of the sun will nol only nol appre
hend them, but, besides this failure, will sustain great
injury ; so, but in a higher degree, is he in a way to
suffer this, and abusing the gift of God, who would by
human reasonings gaze intently on that Light. Observe
accordingly how Marcion, and Manes, and Valentinus,
and others who introduced their heresies and pernicious
doctrines *¦ into the Church of God, measuring divine things
by human reasonings, became ashamed of the Divine
oeconomy. Yet it was not a subject for shame, but
» a'iT^ai, the root offaith, but one ^ B. ' those who gave birth to the
suspects (Tnjat, ' that endeavour,' to other heresies, and introduced perni-
be the true reading. cious doctrines.'

176 The Cross a rebuke to mistaken shame.
a Tim. rather for glorying ; I speak of the Cross of Christ. For there
' is not so great a sign of the love of God for mankind, not
heaven, nor sea, nor earth, nor the creation of all things out
of nothing, nor all else beside, as the Cross. Hence it is
Gal. 6, the boast of Paul, God forbid that I should glory, save in the
^*' Cross of our Lord Jesus Christ. But natural men, and those
who attribute to God no more than to human beings, stumble,
and become ashamed. Wherefore Paul from the first exhorts
his disciple, and through him all others, in these words : Be
not thou ashamed of the testimony of our Lord, that is ",
" Be not ashamed, that thou preachest One that was crucified,
but rather glory in it." For in themselves death and im
prisonment and chains are matters of shame and reproach.
But when the cause is added before us, and the mystery
viewed aright, they will appear full of dignity, and matter
for boasting. For it was that death which saved the world,
when it was perishing. That death connected earth with
heaven, that death destroyed the power of the devil, and
made men angels, and sons of God : that death raised our
nature to the kingly throne. Those chains were the con
version of many. Be not therefore ashamed, he says, of the
testimony of our Lord, nor of me His prisoner: but be thou
partaker of the afflictions of the Gospel; that is, though
thou shouldest suffer the same things, be not thou ashamed.
For that this is implied appears from what he said above ;
God hath given us a spirit of power, and oflove, and of a
sound mind ; and by what follows. Be thou partaker of the
sufferings of the Gospel: not merely be not ashamed of
them, but be not ashamed even to experience them.
And he does not say, ' Do not fear,' but, the more to en
courage him, ' be not ashamed,' as if there were no further
danger, if he could overcome the shame. For shame is only
then oppressive, when one is overcome by it. Be not therefore
ashamed, if I, who raised the dead, who wrought miracles,
who traversed the world, am now a prisoner. For I am
imprisoned, not as a malefactor, but for the sake of Him who
was crucified. If my Lord was not ashamed of the Cross,
« B. ' He means the death of Christ.' original idea of Martyrdom, see Enseb.
The word ' Testimony' might be ren- Eccl. Hist. v. 2.
dered ' Martyrdom,' and such is the

God ever ready to help us under trials. 177
neither am I of chains. And with great propriety, when he Hom.
exhorts him not to be ashamed, he reminds him ofthe Cross,  '—
If thou art not ashamed of the Cross, he means, neither be
thou of chains; if our Lord and Master endured the Cross,
much more should we chains. For he who is ashamed of
what He endured, is ashamed of Him that was crucified.
Now it is not on my own account that I bear these chains;
therefore do not give way to human feelings, but bear thy
part in these sufferings. Be partaker of the afflictions of
the Gospel. He says not this, as if the Gospel could suffer
injury, but to excite his disciple to suffer for it.
According to the power of God ; Who hath saved us, and
called us with a holy calling, not according to our works,
but according to His omi purpose and grace, which was
given us in Christ Jesus before the world began.
More especially because it was a hard thing lo say, Be
partaker of afflictions, he again consoles him*". Reckon that
thou sustainest these things, not by thine own power, but
by the power of God. For it is thy part to choose and to be
zealous, but God's to alleviate sufferings and bid them cease"
He then shews him the proofs of His power. Consider how
thou wast saved, how thou wast called. As he elsewhere
says. According to His power that worketh in us. So much Ephes.
was it a greater exercise of power to persuade the world to '
believe, than to make the Heavens. But how was he called
with a holy calling'? This means. He made them saints,
who were sinners and enemies. And this not of ourselves, it
was the gift of God. If then He is mighty in caUing us, and
good, in that He hath done it of grace and nol of debt, we
ought not to fear. For He Who, when we should have pe
rished", saved us, though enemies, by grace, will He not much
more cooperate with us, when He sees us working? Not
according to our own works, he says, but according to his
own purpose and grace, that is, no one compelling, no one
counselling Him, but of His own purpose, from the impulse
of His own goodness. He saved us ; for this is the meaning of
<1 Thus Old Lat. and B, The printed ' Sav. How was he called ? With a
copies add, " by saying, Notaccording >wly calling.
to our works, that is," which is not S So B. Edd. when we needed to be
to the purpose. saved.
" B. omits but &c.

178 Grace freely given . Death conquered.
2 Tim. according to His own purpose. Which was given us before
— ^ — '- the world began. That is, it was determined without begin
ning that these things should be done in Christ Jesus. This ,
is no light consideration, that from the first He willed it. It
was not an after-thought. How then is not the Son eternal ?
for He also willed it from the beginning.
Ver. 10. But is now made manifest by the appearing of
our Saviour Jesus Christ, Who hath abolished death, and
hath brought life and immortality to light by the Gospel.
(2) Thou seest the power, thou seest the gift bestowed not by
works, but through the Gospel, These are objects of hope:
for both were wrought in His Body, And how will they be
wrought in ours ? By the Gospel.
Ver. 11. Whereunto I am appointed a preacher and an
Apostle, and a teacher of the Gentiles.
Why does he so constantly repeat this, and call himself a
teacher of the Gentiles ? Because he wishes to persuade them
that they also ought to draw close to the Gentiles. Be not
therefore dismayed at my sufferings. The sinews of death
are unstrung. Il is nol as a malefactor that I suffer, but be
cause I am a teacher of the Gentiles. At the same time he
makes his discourse worthy of credit.
Ver. 12. For the which cause I also suffer these things,
nevertheless I am not ashamed. Fof ! know Whom I have
believed, and am persuaded that He is able to keep that
which I have committed unto Him against that day.
I am not ashamed, he says. For are chains, are sufferings,
a matter for shame ? Be not then ashamed ! Thou seest how
he illustrates his teaching by his works. These things, he
says, I suffer: I am cast into prison, I am banished; Foi- I
know Whom I have believed, and am persuaded that He is
able to keep that which I have committed to Him^ against
That Day. What is' that which is committed^? The faith,
the preaching of the Gospel. He, who committed this to
him, he says, will preserve it unimpaired. I suffer every
thing, that I may not be despoiled of this treasure, and I am
not ashamed at these things, so long as it is preserved unin
jured. Or he calls the Faithful the charge which God com-
^ Lit. my deposit. Si . which last is best.
' Sav. has r/'(r^!r. Ben. Ti^ffT/, B. r/'f k tru^axxra^nxt}.

A Teacher's responsibilities and claims. 179
milted to him, or which he committed lo God, For he says, Hom.
Now I commit you to the Lord. That is, these things will^^--
not be unprofitable to me. And in Timothy is seen the fruit 32''. " '
ofthe charge thus committed. You see that he is insensible
to sufferings, fi-om the hope that he entertains of his dis
ciples. Such ought a Teacher to be, so to regard his disciples, lo Mobal.
think them every thing. Now we live, he says, if ye stand iThesa.
fast in the Lord. And again. What is our hope, or joy, orl'\'^^^
crown of rejoicing ? are not even ye in the presence of our
Lord Jesus Christ ? You see his anxiety in this matter, his
regard for the good of his disciples, not less than for his own''.
For teachers ought to surpass natural parents, to be more
zealous than they. And it becomes their children to be
kindly affectioned towards them. For he says. Obey them Heh,i3,
that have the rule over you, and submit yourselves : for they
watch for your souls as they that must give account. For
say, is he subject to so dangerous a responsibility, and art
thou not willing to obey him, and that too, for thy own
benefit ? For though his own stale should be good, yet as
long as]^thou art in a bad condition his anxiety continues, he
has a double account to render. And consider what it is to
be responsible and anxious for each of those who are under
his rule. What honour wouldest thou have reckoned equal,
what service, in requital of such dangers ? Thou canst not
offer an equivalent. For thou hast not yet devoted thy soul
for him, but he lays down his life for thee, and if he lays it
not down here, when the occasion requires it, he loses it
There. But thou art not willing to submit even in words.
This is the prime cause of all these evils, that the authority
of rulers is neglected, that there is no reverence, no fear. He
says, Obey them that have the rule over you, and submit
yourselves. But now all is turned upside down and con
founded. And this I say not for the sake ofthe rulers ; (for
what benefit will they have of the honour they receive from
us', except so far as we are rendered obedient;) but I say
it for your advantage. For with respect to the future, they
k al. no less than for his own kin- ' This expression shews that he was
dred. not y^t Bishop,
N 2

I Sam.

180 The Priest's Office to be honoured for God's sake.
2 Tim. will not be benefited by the honour done them, but receive
_; — ^the greater condemnation, neither will ihey be injured as to
the future by ill treatment, but will have the more excuse.
But all this I desire to be done for your own sakes. For
when rulers are honoured by their people, this tools reckoned
1 Sam, against them ; as in the case of Eli it is said. Did I not choose
' him out of his father' s house? But when they are insulted,
as in the instance of Samuel, God said, They have not rejected
7. thee, but they have rejected Me. Therefore insult is their
gain, honour their burden. What I say, therefore, is for your
sakes, not for theirs. He that honours the Priest, will honour
God also ; and he who has learnt to despise the Priest, will
Matt, in process of time insult God. He that receiveth you. He
Ecclus. saith, receiveth Me. Hold my priests in honour. He says.
7, 31 ? xhe Jews learned to despise God, because they despised
Moses, and would have stoned him. For when a man is
piously disposed towards the Priest, he is much more so
towards God. And even if the Priest be wicked, God seeing
that thou respectest him, though unworthy of honour, through
Matt, reverence to Him, will Himself reward thee. For if he that
' ' receiveth a prophet in the name of a prophet shall receive a
prophet's reward; then he who honoureth and submilteth
and giveth way to the Priest shall certainly be rewarded.
For if in the case of hospitality, when thou knowest not the
guest, thou receivest so high a recompense, much more wilt
thou be requited, if thou obeyest him whom He requires thee
Matt, to obey. The Scribes and Pharisees, He says, sit in Moses'
seat; all therefore, whatsoever they bid you observe, that ob
serve and do, but do not ye after their works. Knowest thou
not what the Priest is ? He is an Angel' of the Lord. Are they
messen- jjig Qwn words that he speaks ? If thou despisest him, thou
despisest nol him, but God that ordained him. But how does
it appear, thou askest, that he is ordained of God ? Nay, if
thou suppose it otherwise, thy hope is rendered vain. For if
God worketh nothing through his means, thou neither hast
any Laver, nor art partaker of the Mysteries, nor of the benefit
of Blessings; thou art therefore not a Christian. What then,
you say, does God ordain all, even the unworthy ? God in
deed doth not ordain all, but He worketh through all, though
they be themselves unworthy, that the people may be saved.

23, 2.3,

ger.

Balaam a prophet. Aaron's fault saved not Corah. 181
For if He spoke, for the sake of the people, by an ass, and by Hom.
Balaam, a most wicked man, much more will He speak by — '- —
the mouth of the Priest. What indeed will not God do or
say for our salvation ? By whom doth He nol act ? For if
He wrought through Judas aud those other that prophesied,
to whom He will say, / never knew you; depart from 3Ie, ye Matt. 7,
workers qf iniquity ; and if others cast out devils; will Hepgg §_
not much more work through the Priests ? Since if we were to
make inquisition into the lives of our rulers, we should then
become the ordainers ^ of our ovvn teachers, and all would ';^i/{a-
be confusion; the feet would be uppermost, the head below."""''"
Hear Paul saying. But with me it is a very small thing that I^ Cor.4,
should be Judged qf you, or qf man's Judgment. And again.
Why dost thou Judge thy brother? For if we may not judge Rom.
our brother, much less our teacher. If God commands this ^*' ^*'-
indeed, thou doest well, and sinnest if thou do it not; but if
the contrary, dare not to do it, nor attempt to go beyond the
lines that are marked out. After Aaron had made the golden
calf. Corah, Dathan, and Abiram raised an insuiTection
against him. And did they not perish ? Let each attend to
his own department. For if he leach perverted doctrine,
though he be an Angel, obey him not ; but if he teach the
truth, take heed not to his life, but to his words. Thou hast
Paul lo instruct thee in what is right both by words and works.
But thou sayest, " He gives not to the poor, he does not
govern weU." Whence knowest thou this? Blame not,
before thou art informed. Be afi-aid of the great account.
Many judgments are formed upon mere opinion. Imitate
thy Lord, who said, I will go down now, and see whether Gen. is,
they have done altogether according to the cry qf it, and if^^'
not, I will know. But if thou hast enquired, and informed
thyself, and seen; yet await the Judge, and usurp not the
office of Christ. To Him it belongs, and not to thee, to
make this inquisition. Thou art an inferior servant, nol a mas
ter. Thou art a sheep, be not curious concerning the shep
herd, lest thou have to give account of thy accusations against
him. But you say, How does he teach me that which he
does not practise himself? It is not he that speaks to thee.
If it be he whom thou obeyest, thou hast no reward. It is Christ
that thus admonishes thee. And what do I say ? Thou

182 Strictness best at home. Sin of self-preference.
2. Tim. oughtest not to obey even Paul, if he speaks of himself, or
^' ^^- any thing human, but the Apostle, that has Christ speaking
in him. Let not us judge one another's conduct, but each
his own. Examine thine own life.
But thou sayest, ' He ought to be better than I.' Where
fore ? ' Because he is a Priest.' And is he not superior to
thee in his labours, his dangers, his anxious conflicts and
troubles ? But ifhe is not better, oughtest thou therefore to
destroy thyself .'' These are the words of arrogance". For
how is he not belter than thyself? He steals, thou sayest,
and commits sacrilege ! How knowest thou this ? Why dost
thou cast thyself down a precipice ? If thou shouldest hear
it said that such an one hath a purple robe", though thou
knewest it to be true, and couldest convict him, thou de-
clinest to do it, and pretendest ignorance, not being willing
to run into unnecessary danger. But in this case thou art so
far from being backward, that even without cause thou ex
poses! thyself to the danger. Nor think thou art not respon-
Matt. sible for those words. Hear what Christ says. Every idle word
12, 36. ^^^^ ^gjj shall speak, they shall give account thereof in the
day of Judgment. And dost thou think thyself better than
another, and dost thou not groan, and beat thy breast, and
bow down thy head, and imitate the Publican ?
And then thou destroyest thyself, though thou be better.
Be silent, that thou cease not to be better. If thou speak of
it, thou hast done away the merit ; if thou thinkest it, I do not
say so ; if thou dost not think it, thou hast added much. For
if a notorious sinner, when he confessed, went home Justified
he who is a sinner in a less degree, and is conscious of it how
will he nol be rewarded ? Examine thy own Ufe. Thou dost
not steal ; but thou art rapacious, and overbearing, and guilty
of many other such things. I say not this to defend theft -
God forbid ! I deeply lament if there is any one really guilty
of it, but I do not believe it. How great an evil is sacrilege
il is impossible lo say. But I spare you. For I would not
that our virtue should be rendered vain by accusing others.
What was worse than the Publican ? For it is true that he was a
'" Or ' desperation,' if it be taken ¦> This was treason in a subject. See
with the preceding sentence Gibbon, c. xl.

Tlie Priest, by his office, a spiritual Father. 183
publican, and guilty of many offences, yet because the Pha- Hom.
risee only said, / am not as this publican, he destroyed all  —
his merit, I am not, thou sayest, like this sacrilegious Priest,
And dost not thou make all in vain f
This I am compelled to say, and to enlarge upon in my
discourse, not so much because I am concerned for them,
but because I fear for you, lest you should render your
virtue vain by this boasting of yourselves, and condem
nation of others. For hear the exhortation of Paul, ILet every Gal, 6,
one prove his own work, and then shall he have rejoicing in
himself alone, and not in another.
If you had a wound, tell me, and should go to a physician,
would you stay him from salving and dressing your own
wound, and be curious to inquire whether the physician had
a wound, or not? and if he had, would you mind it? Or
because he had it, would you forbear dressing your own, and
say, A physician ought to be in sound health, and since he is
not so, I shall let my wound go uncured ? For will it be any
palliation ^ for him that is under rule, that his Priest is wicked ? "^f.^"'
.*¦ ^ ^ fivffla.
By no means. He will suffer the destined punishment, and
you too will meet with that which is your due. For the
Teacher now only fills a place. For it is written, Tliey Jol^" 6,
shall all be taught of God. Neither shall they say. Know the is." 54,
Lord. For all shall know Me from the least to the greatest, l^- „,
Why then, you will say, does he preside ? Why is he set 34.
over us ? I beseech you, let us not speak iU of our teachers,
nor call them to so strict an account, lest we bring evil upon
ourselves. Let us examine ourselves, and we shall not speak
ill of others. Let us reverence that day, on which he en-
lightened'^ us. He who has a father, whatever faults hei,e,hap-
has, conceals them all. For it is said, Glory not in '^i^EecIus.
dishonour of thy father ; for thy father's dishonour is mo3,io.12.
glory unto thee. And if his understanding fail, have pa
tience with him. And if this be said of our natural fathers,
much more of our spiritual fathers. Reverence him, in that
he every day ministers lo thee, causes the Scriptures to be
read, sets the house in order for thee, watches for thee, prays
for thee, stands imploring God on thy behalf, offers suppli
cations for thee, for thee is all his worship. Reverence all
this, think of this, and approach him wilh pious respect. Say

184 God's work not impaired by the Instrument.
2 Tim. not, he is wicked. What of that? He that is not wicked",
112
— ! — '- doth he of himself bestow upon thee these great benefits ?
By no means. Every thing worketh according to thy faith.
Not even the righteous man can benefit thee, if thou art
unfaithful, nor the unrighteous harm thee, if thou art faith
ful. God, when He would save His people, wrought for the
ark by Oxen''. Is it the good Ufe or the virtue of the Prie&t
that confers so much on thee ? The gifts which God bestows
are not such as to be effects of the virtue of the Priest. All
is of grace. His part is but to open his mouth, while God
worketh all: the Priest only performs a symbol''. Consider
how wide was the distance between John and Jesus. Hear
^^att. 3, John saying, / have need to be baptized of Thee, and, Whose
John I, shoe's latchet I am not worthy to unloose. Yet notwith-
jojj^ J standing this difference, the Spirit descended. Which John
16, had not. For of His fulness, it is said, we all have received.
Yet nevertheless, It descended not till He was baptized. But
neither was it John who caused It to descend. Why then is
this done ? That thou mayest learn that the Priest performs
a symbol'. No man differs so widely from another man, as
John from Jesus, and yet with him^ the Spirit descended,
that we may learn, that it is God who worketh all, that all is
God's doing. I am about to say what may appear strange,
but be not astonished nor startled at it. The Offering is the
same, whether a common man, or Paul or Peter offer it. It is
the same which Christ gave to His disciples, and which the
Priests now minister. This is no wise inferior to that, be
cause it is not men that sanctify even this, but the Same who
sanctified the one sanctifies the other also. For as the words
which God spake are the same which the Priest now utters,
so is the Offering the same, and the Baptism, that which He
gave. Thus the whole is of faith. The Spirit immediately
fell upon ComeUus, because he had previously fulfilled his
"> Sav. mar. ' he that is wicked,' tise on the Priesthood, and his com-
whioh supposes the objection to be ments on 1 Tim. iii, 1. and pp. 77, 179,
somewhat differently put. of this vol. &c. &c.
p I Sam, vi, 12, ' Suicer collects passages on this

' IV av

1 iru/c/3(X». This is said evidently of word. It may mean a pledge, but cer-
the act of the Priest considered in itself, tainly has also the sense of symbol. It
and as distinct from the accompanying seems to be used of the material ele-
grace. For St. Chrysostom's view of ments before and after consecration.
the Priest's responsibility, see bis Trea-

The Holy Eucharist Christ's Body as wlien He gave it, 185
part, and contributed his faith. And this is His Body, as Hom,
well as that. And he who thinks the one inferior to the  '-
other, knows not that Christ even now is present, even now
operates. Knowing therefore these things, which we have
not said without reason, but that we may conform your minds
in what is right, and render you more secure for the fiiture,
keep carefully in mind what has been spoken. For if we
are always hearers, and never doers, we shall reap no advan
tage from what is said. Let us therefore attend diligently to
the things spoken. Let us imprint them upon our minds.
Let us have them ever engraved upon our consciences, and
let us continually ascribe glory to the Father, and to the
Son, and to the Holy Ghost.

HOMILY III.

2 Tim, i, 13—18.
Holdfast the form of sound words, which thou hast heard of
me, in faith and love which is in Christ Jesus. That
good thing which was committed unto thee keep by the
Holy Ghost Which dwelleth in us. This thou knowest,
that all they which are in Asia be turned away from me ;
of whom are Phygellus and Hermogenes. The Lord
give mercy unto the house of Onesiphorus ; for he oft
refreshed me, and was not ashamed of my chain : but,
when he was in Ronnie, he sought me out very diligently,
and found me. The Lord grant unto him that he may
find mercy qf the Lord in that day : and in how many
things he ministered unto meat Ephesus, thou knowest very
well.
(1 ) Not by letters alone did Paul instruct his disciple in his
duty, but before by words also ; which he shews, both in
2 Thess. many other passages, as where he says, whether by word or
' our Epistle, and especially here. Let us nol therefore suppose
that any thing relating to doctrine was spoken imperfectly.
For many things he delivered lo him without writing. Of
these therefore he reminds him, when he says. Hold fast
the form of sound words, which thou hast heard qf me.
After the manner of artists, I have impressed on thee the
image of virtue, fixing in thy soul a sort of rule, and model;
and outline of all things pleasing to God. These things

The Spirit guards those who hold by Him. 187
then hold fast, and whether thou art meditating any matter Hom.
of faith or love, or of a sound mind, form from hence your  '—

ideas of them. It vs'ill not be necessary to have recourse to
others for examples, when all has been deposited within
thyself. That good thing ivhich was committed unto thee keep, —
how? — by the Holy Ghost which dwelleth in us. For it is
not in the power of a human soul, when instructed with
things so great, to be sufficient for the keeping of them.
And why? Because there are manj' robbers, and thick dark
ness, and the devil still at hand to plot against us; and we
know not what is the hour, what the occasion for him to set
upon us. How then, he means, shall we be sufficient for the
keeping of them ? By the Holy Qhost; that is, if we have
the Spirit" with us, if we do not expel grace. He wUl stand
by us. For, Except the Lord build the house, they labour Ps. 127,
in vain that build it. Except the Lord keep the city, the '
watchman waketh but in vain. This is our wall, this our
castle, this our refuge. If therefore It dwelleth in us, and is
Itself our guard, what need of the commandment ? That we
may hold It fast, may keep It, and not banish It by our evU
deeds. Then he describes his trials and temptations, not to de
press his disciple, but to elevate him, that if he should ever
fall into the same, he may not think it strange, when he looks
back and remembers what things happened to his Teacher.
What then says he ? Since it was probable that Timothy
might be apprehended, and be deserted, and be relieved by
no fi-iendly attention, or influence, or assistance, but be aban
doned even by his friends and the faithful themselves, hear
what he says, Tliis thou knowest, that all they which are in
Asia be turned away from me. It seems that there were
then in Rome many persons from the regions of Asia. But
no one stood by me, he says, no one acknowledged me,
all were alienated. And observe the philosophy of his soul.
He only mentions their conduct, he does not curse them, but
he praises him that shewed kindness to him, and invokes a
thousand blessings upon him, without any curse on them.
Of whom is Phygellus and Hermogenes. The Lord give
' B. and Sav. mar. add ' abiding.'

188 Conflicts of the Saints shared by aiding them.
2 Tim. mercy to the house of Onesiphorus, for he oft refreshed me,
-^  ' and was not ashamed of my chain. But, when he was in
Rome, he sought me out diligently, and found me. Observe
how he every where speaks of the shame, and not ofthe dan
ger, lest Timothy should be alarmed. And yet it was a
thing that was full of peril. For he gave offence to Nero by
making friends wilh one of his prisoners. But when he
was in Rome, he says, he not only did nol shun intercourse
with me, but sought me out very diligently, and found me.
The Lord grant unto him that he may flnd mercy of the
Lord in that day : and in how many things he min
istered unto me at Ephesus, thou knowest very well.
Such ought the faithful to be. Neither fear, nor threats,
nor disgrace, should deter them from assisting one another,
standing by them and succouring them as in war. For they
do nol so much benefit those who are in danger, as themselves,
by the service they render to them, making themselves par
takers of the crowns due to them. For example, is any one
of those Vho are devoted to God visited with affliction and
distress, and maintaining the conflict with gTeat fortitude ;
whilst thou art not yet brought'' to this conflict ? Itis in thy
power if thou wUt, without entering into the course, to be a
sharer of the crowns reserved for him, by standing by him.

1 xx.ii- preparing his mind ', and animating and exciting him. Hence
*""• it is that Paul elsewhere says, Ye have done well that ye
14,16,' did communicate loith my affliction. For even in Thessalo
nica ye sent once and again unto my necessity. And how
could they that were far off share in the affliction of him that
was not with them ? How ? He says, ye sent once and again
unto my necessities. Again he says, speaking of Epaphro-
ditus. Because he was nigh unto death, not regarding his life,
30, ' that he might supply your lack of service toward me. For
as in the service of kings, not only those who fight the
battle, but those who guard the baggage, share in the honour ;
and not merely so, but frequently even have an equal portion
of the spoils, though they have not imbrued their hands in
blood, nor stood in array, nor even seen the ranks of the
enemy ; so it is in these conflicts. For he who relieves the
iJ ilxxwhs, drawn. See on Stat. Hom. i. (8.) Tr, p. 18,

St. PauPs prayer for Onesiphorus. 189
combatant, when wasted with hunger, who stands by him, ^ou.

encouraging him by words, and rendering him every service,
he is not inferior to the combatant.
For do not suppose Paul the combatant, that irresistible
and invincible one, but some one of the many, who, if he had
not received much consolation and encouragement, would not
perhaps have stood, would not have contended. So those
who are out of the contest may perchance be the cause of
victory to him, who is engaged in it, and may be partakers
of the crowns reserved for the victor. And what wonder, if
he who communicates to the living is thought worthy of the
same rewards witii those who contend, since it is possible to
communicate after death even with the departed, with those
who are asleep, who ai-e already crowned, who want for
nothing. For hear Paul saying, Partaking in the memories
ofthe Saints^. And how may this be done? When thou
admirest a man", when thou doest any of those acts for
which he was crowned, thou art evidently a sharer in his
labom-s, and in his crowns.
The Lord gran/ unto him thathe may find mercy qf the Lord
in that day. He had compassion on me, he says, he shall
therefore have the Uke retui-n in that terrible Day, when we
shall have need of much mercy. The Lord grant him to find
mercy from the Lord. Are there two Lords then ? By no
means. But to us there is one Lord Christ Jesus, and one i Cot. s,
Qod. Here those who are infected wilh the heresy of
Marcion assail this expression; but let them leam that this
mode of speech is not uncommon in Scripture; as when it is
said. The Lord said unto my Lord; and again, / said unto -p^^ no
the Lord, Thou art my Lord; and, The Lord rained fire from }^
the Lord. Tliis indicates that the Persons are of the same Gen.i'g,
substance, not tbat there is a distinction of nature. For we^*"
are not to understand that there are two substances differing
from each other, but two Persons, each being of the same
substance. Observe too, that he says. The Lord grant him mercy.
For as he himself had obtained mercy from Onesiphorus, so
•> Bom. xii. 13. where some read Rom. Hom. xxi. Tr. p. S77. and note g.
fitiieut. On the passage, however, he ' B. adds, ' when thou huildest his
reads xi"""'^ necessities, as E. V. see on monument.'

190 God threatens in mercy. Perseverance in good works.
2 Tim. he wished him to obtain the same from God. And if
-^—^ — ' Onesiphorus, who exposed himself to danger, is saved by
mercy, much more are we also saved by the same. ±or
terrible indeed, terrible is that account, and such as needs
great love for mankind, that we may not hear that avpful sen-
Matt. 7, tence. Depart from me  / never knew you, ye that
Matt ^'''^^ iniquity ; or that fearful word. Depart, ye cursed, into
25, 40. everlasting fire, prepared for the devil and his angels: that we
j^^j^ may not hear. Between us and you there is a great gulph
16, 26. fixed: that we may not hear that voice full of horror. Take
22 13, ^''¦'"^ away, and cast him into outer darkness : that we may
and 25, not hear those words full of terror, Thou wicked and slothful
servant. For awful truly and tei-rible is that tribunal. And
2 Cor.i y^t Crod is gracious and merciful. He is called a God qf
3. mercies and a Qod of corrfort ; good as none else is good,
Ez. 18 ^^^ kind, and gentle, and fiiU of pity, Who willeth not the
24; 33, death of a sinner, but that he should be converted and live.
11. Whence then, whence is that Day so full of agony and an
guish ? A stream of fire is rolling before His face. The
books of our deeds are opened. The day itself is burning as
an oven, the angels are flying around, and many furnaces are
prepared. How then is He good and merciful, and full of
lovingkindness to man ? Even herein is He merciful, and He
shews in these things the greatness of His lovingkindness.
For He holds forth to us these terrors, that being constrained
by them, we may be awakened to the desire of the kingdom.
Andobserve how, besides commending Onesiphorus, he spe
cifies his kindness, he oft refreshed me ; like a wearied vrrestler
overcome by heat, he refreshed and strengthened him in his
tribulations. And in how many things he ministered to me at
Ephesus, thou knowest very well. Not only at Ephesus, but
here also he refreshed me. For such ought to be the conduct
of one on the watch and awakened to good actions, not to
work once, or twice, or thrice, but through the whole of life.
For as our body is not fed once for all, and so provided with
sustenance for a whole life, but needs also daily food, so in
this loo, godliness requires to be supported every day by good
works. For we ourselves have need of great mercy. It is on
account of our sins that God, the Friend of man, does all
these things, not that He needs them Himself, but He does

Justice universal on earth, though incomplete. 191
all for us. For therefore il is that He has revealed them Hom.
all, and made them known to us, and not merely told us  '—

of them, but given us assurance of them by what He has
done. Though He was worthy of credit upon His word
only, that no one may think it is said hyperbolically, or in
the way of threatening merely, we have further assurance by
His works. How ? By the punishments which He has in
flicted both publicly and privately. And that thou mayest
learn by the very examples, at one time he punished Pharaoh,
at another time He brought a flood of water upon the earth,
and that utter destruction, and again al another time a flood
of fire : and even now we see in many instances the wicked
suffering vengeance, and punishments, which things are figures
of Hell.
For lest we should slumber and be slothful, and forget His (3)
word. He awakens our minds by deeds ; shewing us, even
here, courts of justice, judgment seats, and trials. Is there
then among men so great a regard for justice, and doth God,
whose ordinance even these things are, make no account of
it ? Is this credible ? In a house, in a market-place, there is
a court of justice. The master daily sits in judgment upon
his slaves, calls them to account for their offences, punishes
some and pardons others. In the country, the husbandman
and his wife are daily at law. In a ship, the master is
judge, and in a camp the general over his soldiers, and every
where one may see judicial proceedings. In trades, the
master judges the learner. In short all, publicly and pri
vately, are judges to one another. In nothing is the con
sideration of justice overlooked, and all in every place give
account of their actions. And is the inquisition for justice
here thus spread through cities, through houses, and among
individuals; and is there no regard for what is justice there,
where the right hand of God is full of righteousness, and p,. 43
His righteousness is as the mountains of God ? lO-
How is it then that God, the righteous Judge, strong and Ps.7,u.
patient, bears thus with men, and does not exact punish
ment ? Here thou hast the cause, He is long-suffering, and
thereby would lead thee to repentance. But if thou con
tinuest in sin, thou after thy hardness and impenitent heart Kom. 2,
treasurest up unto thyself wrath. If then He is just, He

192 Judgment deferred. Ch-eat sin in small matters.
2 Tim. repays according to desert, and does not overlook those who
'¦ " "suffer wrongfiiUy, but avenges them. For this is the part of
one who is just. If He is powerful. He requites after death,
and at the Resurrection : for this belongs to him who is
powerful. And if because He is long-suffering He bears
with men, let us not be disturbed, nor ask, why He does not
prosecute vengeance here ? For if this were done, the whole
human race before this would have been swept away, if
every day He should call us to account for our transgres
sions, since there is not, there is not indeed, a single day
pure from sin, but in something greater or less we offend ;
so that we should not one of us have arrived at our twentieth
year, but for His great long-suffering, and His goodness,
that grants us a longer space for repentance, that we may
put off our past transgressions.
Let each therefore, with an upright conscience, entering
into a review of what he has done, and bringing his whole
life before him, consider, whether he is not deserving of
chastisements and punishments without number ? And when
he is indignant that some one, who has been guilty of many
bad actions, escapes with impunity; let him consider his
own faults, and his indignation will cease. For those crimes
appear great, because they are in great and notorious matters;
but if he will enquire into his own, he will perhaps find
them more numerous. For to rob and to defraud is the
same thing, whether it be done for gold or silver ; since both
proceed from the same mind. He that will steal a little
would not refuse to steal much, if it fell in his way ; and that
it does not, is not his own choice, but an accidental circum
stance. A poor man, who robs a poorer, would not hesitate
to rob the rich if he could. His forbearance arises from
weakness, and not from choice. Such an one, you say, is
a ruler ; and takes away the properly of those who are under
his rule. And say, dost not thou steal ? For tell me not
' Yixx. that he steals talents, and you as many ' pence. In giving
alms, some cast in gold, while the widow threw in two mites,
yet she contributed not less than they. Wherefore ? Because
the intention is considered, and not the amount of the gift.
And then, in the case of alms, thou wilt have God judge
thus, and wouldest, because of thy poverty, receive no less a

Small sins guiltier from slight temptation. 193
reward for giving two mites than he who lays down many Hom.
talents of gold ? and is not the same rule applicable lo ^^^'
wrongful dealings? How is this consistent? As she who
contributed two mites was considered equal to the greatest
givers, because of her good intention, so thou, who stealest
two mites, art as culpable as those mightier robbers. Nay,
if I may give utterance to something strange, thou art a
worse robber than they. For a man would be equaUy an
adulterer, whether he committed the sin with the wife of a
king, or of a poor man, or of a slave : since the offence is
not judged by the quality ofthe persons, but by the wicked
ness of his will who commits it ; so is it likewise in this case.
Nay, I should call him who committed the sin with an
inferior perhaps more guilty, than him who intrigued wilh
the queen herself. For in this case, wealth, and beauty, and
other attractions might be pleaded, none of which exist in the
other. Therefore the other is the worse adulterer. Again, he
seems to me a more determined drunkard, who commits that
excess wilh bad wine ; so he is a worse defrauder, who does
not despise small thefts; for he who commits great robberies,
would perhaps not stoop to petty thefts, whereas he who
steals little things would never forbear greater, therefore he
is the greater thief of the two. For how should he despise
gold, who does not despise silver ? So that when we accuse
our rulers, let us recount our own faults, and we shall find
ourselves more given to wrong and robbery than they: unless
we judge of right and wrong rather by the act, than by the
intention of the mind, as we ought to judge. If one should
be convicted of having stolen the goods of a poor man,
another those of a rich man, will they not both be punished
alike ? Is not a man equally a murderer, whether he murder
a poor and deformed, or a rich and handsome, man ? When
therefore we say that such an one has seized upon another
person's land, let us reflect upon our own faults, and then
we shall not condemn other men, but we shall admire the
long-suffering of God. We shall not be indignant that
judgment does not fall upon them, but we shall be more
slow to commit wickedness ourselves. For when we perceive
ourselves liable to the same punishment, we shall no longer
o

194 Seeing our own sins a cure for discontent.
2 Tim. feel such discontent, and shall desist from offences, and shall
-2 — '- — -'obtain the good things to come, through the grace and
lovingkindness of our Lord Jesus Christ, to Whom with the
Father, &c.

HOMILY IV.

2 Tim. U. 1—7.
Thou therefore, my son, be strong in the grace that is in
Christ Jesus. And the things that thou hast heard of me
among many witnesses, the same commit thou to faithful
men, who shall he able to teach others also. Thou there
fore endure hardness, as a good soldier of Jesus Christ.
No man that warreth entangleth himself with the affairs
qf this life ; that he may please him who hath chosen him
to be a .soldier. And if a man also strive for masteries,
yet is he not crowned, except he strive lawfully. The
husbandman that laboureth must be flrst partaker of the
fruits. Consider what I say; and the Lord give thee
understanding in all things.
The young sailor at sea is inspired with great confidence, r\\
if the Master ofthe ship has been preserved in a shipwreck.
For he will not consider that it is from his inexperience that
he is exposed to the storm, but from the nature of things ;
and this has no little effect upon his mind. In war also the
Captain, who sees his General wounded and recovered again,
is much encouraged. And thus it produces some consolation
to the faithftil, that the Apostle should have been exposed to
great sufferings, and not rendered weak by the utmost of
them. And had it not been so, he would not have related
his sufferings. For when Timothy heard, that he who
possessed so great powers, who had conquered the whole
o 2

196 St. PauVs trials an encouragement to others.
1 Tim. world, is a prisoner, and afflicted, yet is not impatient, nor
-^  '¦ discontented upon the desertion of his friends ; he, if ever
exposed to the same sufferings himself, would not consider
that it proceeded from human weakness, nor from the circum
stance of his being a disciple, and inferior to Paul, since his
teacher too suffered the like, but that all this happened from
the natural course of things. For Paul himself did this ", and
related what had befallen him, that he might strengthen
Timothy, and renew his courage. And he shews that it was
for this reason he mentioned his trials and afflictions, in that he
has added. Thou therefore, my son, be strong in the grace
that is in Christ Jesus. What sayest thou ? Thou hast
shaken us with terrors, thou hast told us that thou art in
chains, in afflictions, that all have forsaken thee, and, as if
thou hadst said thou hadst not suffered any thing, nor been
abandoned by any, thou addest. Thou therefore, my son,
be strong? — And justly too. For these things were to thy
strengthening more than to his ". For if I, Paul, endure these
things, much more oughtest thou to bear them. If the master,
much more the disciple. And this exhortation he introduces
with much affection, calling him son, and not only so, but
my son. If thou art a son, he means, imitate thy father. If
thou art a son, be strong in consideration of the things
which I have said, or rather be strong, not merely from
what I have told you, but of God. Be strong, he says, in
the grace that is in Christ Jesus ; that is, through the grace
of Christ. That is, stand firmly. Thou knowest the battle.
Eph. 6, For elsewhere he says. We wrestle not against flesh and
^^' blood. And this he says not to depress but to excite them.
Be sober therefore, he means, and watch, have the grace of
the Lord cooperating with thee, and aiding thee in thy
contest, contribute thy own part wilh much alacrity and
resolution. And the things that thou hast heard of me among
many witnesses, the same commit thou to faithful men; to
faithful men, not to questioners, nor to reasoners, to faithful.
Ho'W faithful ? Such as betray not the Gospel they should
- So B. Sav. ' these things,' but with ' more than the other,' and Old Lat.
a mark of authority for omitting ' did paraphrases it, ' more than if I had
(these things, and.' _ suffered nothing.'
*¦ So Edd, but B. has Xxiim for \xiim,

Succession qf Teachers. Striving lawfully. 197
preach. The things which thou hast heard, not which thou Hom.
hast searched out. Yor faith cometh by hearing, and hearing .

by the word of God. But wherefore, among many witnesses? \o 17.
As ifhe had said : Thou hast not heard in secret, nor apart, but
in the presence of many, with all openness of speech. Nor
does he say. Tell, but commit, as a treasure committed is
deposited in safely. Again he alarms his disciple, both
from things above and things below. But he says not only
commit to faithful men; for of what advantage is il that
one is faithfiil, if he is not able to convey his doctrine lo
others? when he does not indeed betray the faith; but does
not render others faithful ? The teacher therefore ought to
have two qualities, to be both faithful, and apt to teach ;
wherefore he says, who shall be able to teach others also.
Thou therefore endure hardness as a good soldier of Jesus
Christ. Oh, how great a dignity is this, to be a soldier of
Jesus Christ! Observe the kings on eai-th, how gi-eat an ho
nour it is esteemed to serve under them. If therefore the sol
dier of the king ought to endure hardness, not to endure
hardness is not the part of any soldier. So that it behoves
thee not to complain, if thou endurest hardness, for that is
the part of a soldier ; but to complain, if thou dost not endure
hardness. No man that warreth entangleth himself with the affairs
of this life, that he may please him who hath chosen him to
be a soldier. And if a man also strive for masteries, yet is
he not crowned except he strive lawfully.
These things are said indeed to Timothy, but through him
they are addressed to every teacher and disciple. Let no
one therefore of those who hold the office of a Bishop dis
dain to hear these things, but let him be ashamed not to do
them. If any one strive for masteries, he says, he is not
crowned, except he strive lawfully. What is meant by law
fully ? It is not enough that he enters into the lists, that he
is anointed, and even engages, unless he comply with all the
laws of the exercise, with respect to diet, to temperance and
sobriety, and all the rules of the wrestling school, unless, in
short, he go through all that is befitting for a wrestler '', he
is not crowned. And observe the wisdom of Paul. He
' See Hom. iii. on Stat. Tr. p. 61.' note q.

198 Various illustrations. The Teacher's reward.
2 Tim. mentions wrestlers and soldiers, the one to prepare him for
— L_l_ slaughter and blood, the other with reference to endurance,
that he might bear every thing wilh fortitude, and be ever in
exercise. Tlie husbandman that laboureth must be flrst partaker of
the fruits.
He had first spoken fi-om his own example as a teacher.
He now speaks from those that are more common, as wrest
lers and soldiers, and in their case he sets before him the
rewards. First, that he may please him who hath chosen
him to be a soldier; secondly, that he may be crowned; now
he proposes a third example that more particularly suits him
self For the instance of the soldier and the wrestler corre
sponds to those who are under rule, but that of the husband
man to the Teacher. (Strive) not as a soldier or a wrestler
only, but as a husbandman too. The husbandman takes
care not of himself alone, but of the fruits bf the earth. That
is, no little reward of his labours is enjoyed by the husbandman.
(2) Here he both shews, that to God nothing is wanting, and
that there is a reward for Teaching, which he shews by a
common instance. As the husbandman, he says, does not
labour without profit, but enjoys before others the fruits of
his own toils, so is it fit that the teacher should do : either
he means this, or he is speaking of the honour to be paid to
teachers, but this is less consistent. For why does he not
say the husbandman simply, but him that laboureth? not
only that worketh, but that is woi-n with toil? And here with
reference to the delay of reward, that no one may be impa
tient, he says, thou reapest the fruit already, or there is a re
ward in the labour itself When therefore he has set before
him the examples of soldiers, of wrestlers, and husbandmen,
and all figuratively, iVo one,he says, is crownedexcept he strive
lawfully. And having observed that the husbandman who
laboureth must first be partaker of the fruits, he adds,
Consider what I say, and the Lord give thee understand
ing in all things.
It is on this accoimt that he has spoken these things in
proverb and parable. Then again to shew his affectionate
disposition, he ceases not to pray for him, as fearing for his
own son, and he says.

The Gospel conquers as Christ, through sufferings. 199
Ver. 8, 9. Remember that Jesus Christ, qfthe seed of David, Hom.
was raised from the dead, according to my Qospel. Where-  ^-
in I suffer trouble as an evil-doer, even unto bonds.
On what account is this mentioned ? It is directed chiefly
against the heretics, at the same time to encourage Timothy,
by shewing the advantage of sufferings, since Christ, our
Master, Himself overcame death by suffering. Remember
this, he says, and thou wilt have sufficient comfort. Remem
ber that Jesus Christ, qf the seed qf David, was raised from
the dead. For upon that point many had already begun to
subvert the dispensation, being ashamed at the immensity of
God's love to mankind. For of such a nature ai-e the bene
fits which God has confen-ed upon us, that men were ashamed
to ascribe them to God, and could not believe He had so far
condescended. According to my Qospel. Thus he every
where speaks in his Epistles, saying, according to m,y Qospel^,
either because they were bound to believe him, or because
there were some who preached another Qospel. Gal. i,
Wherein I siffer trouble, he says, as an evil-doer, even
unto bonds. Again he introduces consolation and encou
ragement from himself, and he prepares ^ his hearer's mind ' litoils.
with these two things; first, that he should know him to
endure hardness; and, secondly, that he did not so but for a
usefiil purpose, for in this case he will gain, in the other wiU
even suffer harm. For what advantage is it, that you can
shew that a Teacher has exposed himself to hardship, but not
for any useful purpose ? But if it is for anj^ benefit, if for the
profit of those who are taught, then it is worthy of admiration °.
But the word of God is not bound. That is, if we were
soldiers of this world, and waged an earthly warfare, the
chains that confine our hands would avail. But now God
has made us such that nothing can subdue us. For our
hands are bound, but not our tongue, since nothing can bind
the tongue but cowardice and unbelief alone; and where
these are not, though you fasten chains upon us, the preach
ing of the Gospel is not bound. If indeed you bind a hus-
d As Rom. ii, 16, xvi. 25. Other differently, and Old Lat. differently
phrases to the same purpose occur, from them; no one of the readings
I Cor. XV. 1. 1 Tim. 1, 11. &c. seems right, unless perhaps this.
' B. and Sav. mar. read this passage

200 The Word not bound. All done for the Elect.
2 Tim. bandman, you prevent his sowing, for he sows with his hand :
— '- — '- but if you bind a Teacher, you hinder not the word, for it is
sown with his tongue, not with his hand. Our word there
fore is not subjected to bonds. For though we are bound, that
is free, and runs its course. How ? Because though bound,
behold, we preach. This is for the encomragement of those
that are free. For if we that are bound preach, much more
does it behove you that are loose to do so. You have heard
that I suffer these things, as an evil-doer. Be not dejected.
For it is a great wonder, that being bound I do the work of
those that are free, that being bound 1 overcome all, that
being bound I prevail over those that bound me. For it is
the word of God, not ours. Human chains cannot bind the
word of God. These things I suffer on account qfthe elect.
Ver. 10. Therefore I endure all things, he says, for the
elect's sakes, that they may also obtain the salvation which
is in Christ Jesus with eternal glory.
Behold another incentive. I endure these things, he says,
not for myself, but for the salvation of others. It was in my
power to have lived free from danger; to have suffered none
of these things, if I had consulted my own interest. On what
account then do I suffer these things ? For the good of others,
that others may obtain eternal life. What then dost thou
promise thyself? He has not said, simply on account of
these particular persons ; but for the elect's sake. If God
has chosen them, it becomes us to suffer everything for their
sakes. That they also may obtain salvation. By saying,
they also, he means, as well as we. For God hath chosen
us also ; and as God suffered for our sakes, so should we
suffer for their sakes. Thus it is a matter of retribution, not
of favour. On the part of God it was grace, for He having
received no previous benefit, hath done us good : but on our
parts it is retribution, we having previously received benefits
from God, suffer for these, for whom we suffer, in order that
they may obtain salvation. What sayest thou ? What sal
vation ? Art thou who wast not the author of salvation
to ihyself, but wast destroying thyself, art thou the author
of salvation to others ? Surely not, and therefore he adds,
salvation that is in Christ Jesus ; that which is truly salva
tion, with eternal glory. Present things are afflictive, but

True Glory. Nero compared with St. Paul. 201
they are but on earth. Present things are ignominious, but Hom.
they are temporary. They are full of bitterness and pain ;  '—

but they last only to-day and to-morrow.
Such is not the nature ofthe good things, they are eternal, (3)
they are in heaven. That is truly glory, this is dishonour.
For observe, I pray, beloved, that is not glory which is on Mon.iL.
earth, the true glory is in heaven. But if any one would be
glorified, let him be dishonoured. If he would obtain rest,
let him suffer affliction. If any one would be for ever illus
trious, would enjoy pleasure, let him despise temporal things.
And that dishonour is glory, and glory dishonour, let us now
set before us to the best of our power, that we may see what
is real glory. It is not possible to be glorified upon earth ;
if thou wouldest be glorified, il must be through dishonour.
And let us prove this in the examples of two persons, Nero
and Paul. The one had the glory of this world, the other
the dishonour. How ? The first was a tyrant, had obtained
great success, had raised many trophies, had wealth ever i
flowing in, numerous armies every where ; he had the greater
part of the world and the imperial city subject to his sway,
the whole senate crouching to him, and his palace too ' was
advancing wilh splendid show. When he must be armed, he
went forth arrayed in gold and precious stones. When he was
to sit still in peace, he sat clothed in robes of purple. He was
suiTounded by numerous guards and attendants. He was
called Lord of land and sea. Emperor", Augustus, Caesar, ' Aut».
King, and other such high sounding names as implied ' "f™?
flattery and courtship ; and nothing was wanting that might
tend to glory. Even wise men and potentates and sovereigns
trembled at him. For beside all this, he was said to be a
cruel and violent man. He even wished to be thought a
god, and he despised both all the idols, and the very God
Who is over all. He was worshipped as a god. What
greater glory than this ? Or rather what greater disho
nour ? For — 1 know not how — my tongue is carried away
by the force of truth, and passes sentence before judgment.
Meanwhile let us examine the matter according to the opinion
f One suspects the stops. Bead ' and f Gr. ' devised,' whence it seems
the palace itself, He walked in splendid that flattery, &c. should he in the nomi-
attire.' native.

202 St. Paul, even at the time, conquered Nero.
2 Tim. of the multitude, and of unbelievers, and the estimation of
— ! — '- flattery. What is greater in the common estimation of glory than to
be reputed a god ? It is indeed a great disgrace that any
human being should be so mad, but for the present let us
consider the matter according to the opinion of the multitude.
Nothing then was wanting to him, that contributes to human
glory, but he was worshipped by all as a god. Now in
opposition to him, let us consider Paul. He was a Cilician,
and the difference between Rome and Cilicia, all know.
He was a tent-maker, a poor man, unskUled in the wisdom
of those without, knowing only the Hebrew tongue, a
language despised by all, especially by the Italians. For
they do not so much despise the Barbarian, the Greek, or
any other tongue as the Syriac, and this has affinity with
the Hebrew. Nor wonder at this, for if they despised the
Greek, which is so admirable and beautiful, much more the
1 Cor. Hebrew. He was a man that often lived in hunger, often
11, 27. went to bed without food, a man that was naked, and had
not clothes to put on ; in cold, and nakedness, as he says of
himself Nor was this all ; but he was cast into prison at
the command of Nero himself, and confined with robbers,
with impostors, with grave-breakers, with murderers, and he
was, as he himself says, scourged as a malefactor. Who
then is the more illustrious ? The name of the one the
greater part have never heard of. The other is daily cele
brated by Greeks, and Barbarians, and Scythians, and those
who inhabit the extremities of the earth.
But let us not yet consider what is the case now, but even
at that time who was the more illustrious, who the more
glorious, he that was in chains, and dragged bound from
prison, or he that was clothed in a purple robe, and walked
forth from a palace ? The prisoner certainly. For the other,
who had armies at his command, and sat arrayed in purple,
was not able to do what he would. But the prisoner, that
was Uke a malefactor, and in mean attire, could do every
thing wilh more authority. How ? The one said, " Do not
disseminate the word of God." The other said, " I cannot
forbear; the word of God is not bound." Thus the CUician,
the prisoner, the poor tent-maker, who lived in hunger.

Christ's power shewn when His servants are oppressed. 203
despised the Roman, rich as he was, and emperor, and ruling Hom.
over all, who enriched so many tiiousands; and with  —
all his armies he availed nothing. Who then was illustiious?
who venerable ? He that in chains was a conqueror, or he
that in a purple robe was conquered ? He that standing
below, smote, or he that sitting above, was smitten ? He that
commanded and was despised, or he who was commanded
and made no account of the commands ? He who being
alone was victorious, or he who -svith numerous armies was
defeated ? The king therefore so came off, that his prisoner
triumphed over him. Tell me then on whose side you
would be? For do not look to what comes afterwards, but
to what was then their stale. Would you be on the side of
Nero, or of Paul ? I speak not according to the estimate of
faith, for that is manifest ; but according to the estimate of
glory, and reverence, and preeminence. Any man of right
understanding would say, on the side of Paul. For if to
conquer is more illustrious than to be conquered, he is more
glorious. And this is not yet much, that he conquered, but
that being in so mean a state he conquered one in so exalted
a condition. For I say, and will not cease to repeat it,
though bound vrilh a chain, yet he smote him that was
invested with a diadem.
Such is the power of Christ. The chain surpassed the W
kingly crown, and this apparel was shewn more briUiant than
that. Clothed in filthy rags, as the inhabitant of a prison,
he turned all eyes upon the chains that hung on him, rather
than on the purple robe. He stood on earth bound down
and stooping low, and aU left the tyrant mounted on a golden
chariot to gaze on him. And weU they might. For it was
customary to see a king with white horses, but it was a
strange and unwonted sight to behold a prisoner conversing
with a king wilh as much confidence as a king would con
verse with a pitiful and -wretched slave. The surrounding
mvdtitude were aU slaves of the king, yet they admired not
their lord, but him who was superior to their lord. And he
before whom all feared and trembled, was trampled upon by
one solitary man. See then how great was the brightness
of these very chains !
And what need to mention what foUowed after these things ?

204 Honour of St. Paul in the Resurrection.
2 Tim. The tomb of the one is no where to be seen ; but the other
2 10 .
¦— — '- lies in the royal city itself, in greater splendour than any
king, even there where he conquered, where he raised his
trophy. If mention is made of the one, it is with reproach,
even among his kindred, for he is said to have been pro
fligate. But the memory of the other is every where accom
panied with a good report, not among '' us only, but among
his enemies. For when truth shines forth, it puts to shame
even one's enemies, and if they admire him not for his faith,
yet they admire him for his boldness and his manly freedom.
The one is proclaimed by all mouths, as one that is crowned,
the other is loaded with reproaches and accusations. Which
then is the real splendour ?
And yet I am but praising the lion for his talons, when I
ought to be speaking of his real honours. And what are
these ? Those in the heavens. How will he come in a
shining vesture -with the King of Heaven ! How will Nero
stand then, mournful and dejected ! And if what I say seems
to thee incredible and ridiculous, thou art ridiculous for de
riding that which is no subject for laughter. For if thou
disbelievest the future, be convinced from what is past. The
season for being crowned is not yet come, and yet how great
honour has the combatant gained ! What honour then will
he not obtain, when the Distributor ofthe prizes shall come!
Heb.iijHe was among foreigners, a stranger and a sojourner, and
thus is he admired : what good will he not enjoy, when he
*^ol- 3, is amongst his own ? Now our life is hid with Christ in
Qod; yet he who is dead worketh more and is more honoured
than the Uving. When that our life shall come, what will he
not participate ? What will he not attain ?
On this account God made him enjoy these honours,
not because he wanted them. For if when in the body
he despised popular glory, much more will he despise
it now that he is delivered from the body. Nor only on
this account has He caused him to enjoy honour, but that
those who disbelieve the future may be convinced from
the present. I say that when the Resurrection .shall be,
Paul will come with the King of Heaven, and will enjoy in-
h B. reads thj for y«(, as the sense 'kindred'justbefore)maymean'feUow-
rcquires. Perhaps elxilm (rendered idol-aters,'

Present honour of Saints a sign of the future. 205
finite blessings. But the unbeliever will not be convinced. Hom.
Let him believe then from the present. The tent-maker  '—

is more illustrious, more honoured than the king. No em
peror of Rome ever enjoyed so great honour. The emperor
is cast out, and lies, no one knows where. The tent-maker
occupies the midst of the city, as if he were a king, and
living. From these things believe, even wilh respect to the
future. If he enjoys so great honour here, where he was per
secuted and banished, what will he not be when he shall
come hereafter ? If when he was a tent-maker, he was so
illustrious, what will he be when he shall come rivalling the
beams of the sun ? If in so much meanness he overcame such
magnificence, to whom, at his coming, will he not be superior?
Can we avoid the conclusion ? Who is not moved by the
fact, that a tent-maker became more honourable than the
most honoured of kings ? If here things happened so beyond
the course of nature, much more will it be so hereafter. If
thou wUt not believe the future, O man, believe the present.
If thou wilt not beUeve invisible things, believe things that
are seen : or rather believe things which are seen, for so thou
wilt believe things which are invisible. But if thou wilt not,
we may fitiy say wilh the Apostie, We are pure from your Acts 20,
blood : for we have testified to you ofall things, and have left
out nothing that we should have said. Blame yourselves
therefore, and to yourselves'' will ye impute the punishment
of HeU. But let us, my beloved children, be imitators of
Paul, not in his faith only, but in his life, that we may attain
to heavenly glory, and trample upon that glory that is here.
Let not any things present attract us. Let us despise visible
things, that we may obtain heavenly things, or rather may '
through these obtain the others, but let it be our aim pre
eminently lo obtain those, of which God grant that we may be
all accounted worthy, through the grace and lovingkind
ness, &c.

' Such must be the meaning, though rical.
tlie construction seems to require filling It B. ' rather we shall.'
up. The change of tense may be rheto-

HOMILY V.

2 Tim. ii, 11—14.
It is a faithful saying : for if we be dead with Him, we shall
also live with Him : ¦if we suffer, we shall also reign with
Him: if we deny Him, He also will deny us : if we believe
not, yet He abideth faithful : He cannot deny Himself.
Of these things put them in remembrance, charging them
before the Lord, that they strive not about words to no
profit, but to the subverting of the hearers.
(1) Many of the weaker sort of men give up the effort of
faith, and do not endure the deferring of their hope. They
seek things present, and form from these their judgment of
the future. When therefore their lot here was death, tor
ments, and chains, and yet he says, they shall come to
eternal Ufe, they would not have believed, but would have
said, " What sayest thou ? When I live, I die; and when I
die, I live ? Thou promisest nothing on earth, and dost
thou give it in heaven ? Little things thou dost not bestow ;
and dost thou offer great things ?" That none therefore may
argue thus, he places beyond doubt the proof of these things,
laying it down beforehand already, and giving certain signs.
For, remember, he says, that Jesus Christ was raised from
the dead; that is, rose again after death. And now shewing
the same thing he says, It is a faithful saying, that he who
has attained a heavenly life, wUl attain eternal life also.
Whence is it faithful ? Because, he says. If we be dead with

Dying with Christ a pledge of Life with Him. 207
Him, we shall also live with Him. For say, shall we par- Hom.
take with Him in things laborious and painful; and shall-

we not in things beneficial ? But not even a man would act
thus, nor, if one had chosen to suffer affiiction and death
with him, would he refuse to him a share in his rest, if he
had attained it. But how are we dead with Him ? This
death he means both of that in the Laver, and that in suffer
ings. For he says, Bearing about in the body the dying qf 2 Cor. 4,
the Lord Jesus ; and, We are buried wilh Him by baptism -^^^^ g
info death ; and. Our old man is crucified with Him ; and, 4.
We have been planted together in the likeness of His death. Rom. 6,
But he also speaks here of death by trials : and that more
especially, for he was also suffering tiials when he wrote it.
And this is what he says, ' If we have suffered death on His
account, shall we not live on His account ? This is not to
be doubted. If we suffer, we shall also reign with Him^
not absolutely, we shall reign, but if we suffer, shewing that
it is not enough to die once, (the blessed man himself died
daily,) but there was need of much patient endurance ; and
especially Timothy had need of il. For tell me not, he
says, of your first sufferings, but that you continue to
suffer. Then on the other side he exhorts him, not from the good,
but from the evil. For if wicked men were to partake ofthe
same things, this would be no consolation. And if having
endured they were to reign with Him, but not having endured
were not indeed to reign wilh Him, but were to suffer no
worse evU, though this were terrible, yet it would not be
enough to affect most men with concern. Wherefore he
speaks of something more dreadfiil sliU. If we deny Him,
He will also deny us. So then there is a retribution not of
good things only, but of the contrary. And consider what
it is probable that he will suffer, who is denied in that king
dom. Whosoever shall deny Me, him will I also deny. And Matt.
the retribution is not equal, though it seems so expressed. ^'^' ^^^
For we who deny Him are men, but He who denies us is God;
and how great is the distance between God and man, it is
needless to say.
Besides, we injure ourselves ; Him we cannot injure, /o-)
And lo shew this, he has added. If we believe not, He abideth

208 Charging before God. Danger of verbal debates.
2 Tim. faithful : He cannot deny Himself: that is, if we believe
^' ^^- not that He rose again, He is not injured by it. He is faith
ful and unshaken, whether we say so or not. If then He is
not at all injured by our denying Him, it is for nothing else
than for our benefit that He desires our confession. For He
abideth the same, whether we deny Him or not. He cannot
deny Himself, that is, His own Being. We may say that
He is not; though such is not the fact. It is not in His nature,
it is not possible for Him not to be, that is, to go into non
entity". His subsistence always abides, always is. Let us
not therefore be so affected, as if we could gratify or could
injure Him. But lest any one should think that Timothy
needed this advice, he has added.
Of these things put them in remembrance, charging them
before the Lord, that they strive not about words to no profit,
but to the subverting of the hearers. It is an overawing
thing to call God to witness what we say, for if no one would
dare to set at nought the testimony of man when appealed to,
much less when the appeal is to God. If any one, for
instance, entering into a contract, or making his will, chooses
to call vritnesses worthy of credit, would any transfer the
things to those who are not included? Surely not. And
even if he wishes it, yet fearing the credibility of the wit
nesses, he avoids it. What is charging them before the
Lord? he calls God to witness both what was said, and what
was done.
That they strive not about words to no profit ; and not
merely so, but to the subverting of the hearers. Not only is
there no gain from it, but much harm. Of these things then
put them in remembrance, and if they despise thee, God
will judge them. But why does he admonish them not to
I t.ix.t". strive about words ? He knows that it is a dainty^ thing, and
that the human soul is ever prone to contend and to dispute
« MS. Aug. has «^irsxf»>.Eya/ii>»T( being is,) yet He hath it not in Hia
tbx 'iirrit, (tl xa} 9(xyfut a'tjTius i^u elUt nature not to be, that is. He cannot
yk^ ai^a/itv ri rm cvgietv Ifriv) Sfiats tvx pass into nonentity,' Or reading only
t^%t ^uffiv fih ttvau- revTiCTtv, elf iofaror tc ^ff^ayftu, * If the case is really so,
lit TO fiii iifiu %aipir*i. which may be (in some sense,) in that we do not know
thus rendered by reading tJih clirlm ri what He is in essence,' &o. But Hales
for Tl rhi clit'mt. ' Though we may say was perhaps right in finding no mean-
that He is not, if such statement means ing in the words.
any thing, (for we do not know what

Causes of false shame. Guarding the Truth. 209
about words. To guard against this, he has not only Hom.
charged them not to strive about words, but to render his  '-
discourse more alarming, he adds, to the subverting ofthe
hearers. Ver. 15. Study to shew thyself approved unto God, a
workman that needeth not to be ashamed, rightly dividing
the word of truth.
Every where this ' not being ashamed !' And why is he
ever so careful to guard him against shame ? Because it was na
tural for many to be ashamed both of Paul himself, as being a
tent-maker, and of the preaching, since its teachers perished.
For Christ had been crucified, himself was about to be
beheaded, Peter was crucified with his head downwards, and
these things they suffered from audacious and despicable
men. Because such men were in power, he says, ' Be not
ashamed ;' that is, fear not to do any thing tending to god
liness, though it be necessary to submit to slavery or any
other suffering. For how does any one become approved ?
By being a loorkman that needeth not to be ashamed. As
the workman is not ashamed of any work, so neither should
he be ashamed who labours in the Gospel. He should sub
mit lo any thing.
Rightly dividing the word of truth.
This he hath well said. For many distort it, and pervert
it in every way, and many additions are made to it. He has
not said directing it, but rightly dividing, that is, cut away
what is spurious, with much vehemence assail it, and
extirpate it. With the sword of the Spirit cut off from your
preaching, as from a thong, whatever is superfluous and
foreign to it.
Ver. 16. And shun prof ane novelties of speech^ .
For they will not stop there. For when any thing new
has been introduced, it is ever producing innovations, and
the error of him who has once left the safe harbour is infinite,
and never stops.
For they will increase unto more ungodliness, he says,
Ver. 17. And their word will eat as doth a canker.
It is an evil not to be restrained, not curable by any
medicine, it destroys the whole frame. He shews that
^ Gr. xunttpuiiets, for xtvtpuviaf.
P

210 False doctrine a growing evil.
2 Tim. novelty of doctrine is a disease, and worse than a disease.
— — '- — ^And here he implies that they are incorrigible, and that
they erred not weakly but wilfully.
Of whom is Hymeneus and Philetus,
Ver. 18. Who concerning the truth have erred, saying
that the resurrection is past already, and overthrow the faith
qf some.
He has well said. They will increase unto inore ungodli
ness. For it appears indeed to be a solitary evil, but see
what evUs spring out of it. For if the Resurrection is already
past, not only do we suffer loss in being deprived of that
great glory, but because judgment is taken away, and retribu
tion also. For if the Resurrection is past, retribution also is
past. The good therefore have reaped persecutions and
afflictions, and the wicked have not been punished, nay
verily, they live in great pleasure". It were better to say
that there is no resurrection, than that it is already past.
And overthrow, he says, the faith of some.
Of some, not of all. For if there is no resurrection, failh
is subverted. Our preaching is vain, nor is Christ risen; and
if He is not risen, neither was He born, nor has He ascended
into heaven. Observe how this error, while it seems to
oppose the doctrine of the Resurrection, draws after it many
other evils. What then, says one, ought we to do nothing
for those who are subverted ¦*?
Ver. 19. Nevertheless, he says, the foundation of Qod
standeth sure, having this seal. The Lord knoweth them that
are His. And, Let every one that nameth the name qf the
Lord' depart from iniquity.
^3\ He shews that even before they were subverted, they were
not firm. For otherwise, they would not have been over
thrown at the first attack, as Adam' was firm before the
"= Old Lat. here has, ' so then the See however on Bom. v. 5. Hom. ix.
just have suffered tribulations and griefs Tr. p. 140.
in vain. But that is so far from being <• al. ' Thus much of those who are
the truth, that contrariwise even in this subverted, hut of those who are not so,
litis the good are fed with their own what says he P'
hopes, and have a foretaste of eternal = E. Y. of Christ.
felicity, persevering always with a f So Sav. but B. and one Lat. ' as
serene and tranquil spirit, and the neither Adam.' Another Lat. has
wicked, persecuted by the scourge of ' neither was Adam before the attack;'
their own conscience, begin to suffer as he says on Rom. 7,9. Hom. xii. Tr.
even here what they are to suffer for p. ]94. 'neither was the Tree the
ever.' But this seems an interpolation, cause.'

Christian perseverance. Prevalence of injustice. 211
commandment. For those who are fixed nol only are not Hom, V,
harmed through deceivers, but are even admired.  '—
And he calls it sure, and afoundation; so ought we to
adhere to the faith ; having this seal. The Lord knoweth
them that are His. What is this? lie has taken it from
Deuteronomy"; that is. Firm souls stand fixed and immove
able. But whence are they manifest? From having these
characters inscribed upon their actions, from their being
known by God, and not perishing with the world, and from
their departing from iniquity.
Lei every one, he says, that nameth the name qf the Lord
depart from iniquity.
These are the distinguishing marks of the foundation. As'
a foundation is shewn lo be firm, and as letters are inscribed
upon a stone that the letters may be significant. But
these letters are shewn by works, Having, he says, this seal
fixed thereon. Let every one Ihat nameth the name ofthe
Lord depart from iniquity. Thus if any one is unrighteous,
he is not of the foundation. So that this too is of the seal,
not to do iniquity.
Let us not therefore put offfrom us the royal seal and token. Moral.
that we may not be of those who are not sealed, that wo may
not be unsound, that we may be firmly grounded, that we may
be of the foundation, and not carried to and fro. This marks
them that are of God, that they depart from iniquity. For how
can any one be of God Who isjust, ifhe does iniquity, if by
his works he opposes Him, if he insults Him by his misdeeds?
Again we are speaking against injustice, and again we have
many that are hostile to us. For this affection, like a tyrant,
has seized upon the souls of aU, and, what is worse, not by
necessity nor violence, but by persuasion and gentie insinua
tion, and they are grateful for their slavery. And this is indeed
the misery ; for if they were held by constraint and not by love,
they would soon depart. And whence is it, that a thing
which is most bitter, appears to be sweet? whence is it that

S Num. 16, 5 P when one writes on a stone, one writes
h Downes prefers the reading of Ms. that the characters may signify some-
Aug. ' Such an one, as a foundation, what, so he that hath these characters
iafirmly fixed, having this seal stamped in himself is made manifest by works,
on him. Well said he, .wa/. For as ^»rf/e<' &c. which seems better,
r2

212 Misery of an unrighteous man's conscience.
2 Tim. righteousness, which is a most sweet thing, becomes bitter?
- — '¦ — '¦ It is the fault of our senses. Thus some have thought honey
bitter, and have taken with pleasure other things that were
noxious. And the cause is not in the nature of things, but
in the perverseness ofthe sufferers. The judging faculty of
' iZ-BAjSj-the soul' is disordered'. Just as a balance, if its beam be
unsteady"', moves round, and does not shew accurately the
weight of things placed in il ; so the soul, if it has nol the
beam of its own thoughts fixed, and firmly riveted to the law
of God, being carried round and drawn down, will not be
able to judge aright of actions.
For if any one will examine carefully, he will perceive the
great bitterness of injustice, not to those who suffer it, but to
those who practise it, and to these more than to the others.
And let us nol speak of things future, but for the present
of things here. Hath it not battles, judgments, condemn
ation, ill will, abuse ? what is more bitter than these ? Hath
it not enmities, and wars, and accusations ? what is more
bitter than these ? Hath it not conscience continually
scourging and gnawing us ? If it were possible, I could
wish to draw out from the body the soul of the unrighteous
man, and you would see it pale and trembling, ashamed,
hiding its head, anxiously fearful, and self-condemned. For
should we sink down into the very depths of wickedness, the
judging faculty of the mind' is not destroyed, but remains
unbribed. And no one pursues injustice thinking il to be
good, but he invents excuses, and has recourse to every arti
fice of words to shift off the accusation. But he cannot get
it off his conscience. Here indeed the speciousness of words,
the coiTuplion of rulers, and multitudes of flatterers, is often
able to throw justice into the shade, but within, the conscience'"
has nothing of this sort, there are no flatterers there, no
' B. reads Na«r, which Hales had con- And oft 'tis seen, the wicked prize itself
jeetured. Sav, has Nasi, ' consider the Buys out the law: but 'tis not so
judging faculty.' above —
k .y«{aMraX!M^<»)(i'. He seems to mean There is no shuffling — there the action
' liable to slip toward one side.' ^ lies
' TOU »oo, which he seems to distin- In its true nature — and we ourselves
guish here from the soul. See Rom. 7, compell'd
23. 1 Cor. 2, 14. E'en in the teeth and forehead of
" In the corrupted currents of this offence
world To give in evidence.
Offence's gilded hand may shove Hamlet, act iii. so. 3,
by justice.

Natural fear of punishment here or hereafter. 213
wealth to corrupt the judge. For the facidty of judging is Hom.
naturally implanted in us by God, and what comes from God •

cannot be so corrupted. But uneasy slumbers, thick-coming (4)
fancies, and the frequent recollections of guilt, destroy our
repose. Has any one, for instance, unjustly deprived another
of his house ? not only is he that is robbed rendered unhappy,
but the man who robbed him. Ifhe is persuaded of a future
judgment, (if indeed any one is so persuaded,) he groans ex
ceedingly, and is in misery. But if he believes nol in futurity,
yet he blushes for shame; or rather there is no man, whether
Greek, Jew, or heretic, who is nol afraid of a judgment to
come. And although he is not a philosopher with respect to fu
turity ; yet he fears and trembles at what may befal him here,
lest he may have some retribution in his property, his
children, his family, or his life. For many such visitations
God inflicts. For since the doctrine of the Resurrection is
not sufficient to bring all men to reason, He affords even
here many proofs of His righteous judgment, and exhibits
them to the world. One who has gained wrongfully is without
children, another falls in war, another is maimed in his body,
another loses his son. He considers these things, on these
his imagination dwells, and he lives in continual fear.
Know you not what the unrighteous suffer ? Is there no
bitterness in these things ? And were there nothing of this
sort, do not all condemn him, and hale and abhor him,
and think him less rational than a beast, even those
who are themselves unrighteous ? For if they condemn
themselves, much more do they condemn another, calling
him rapacious, fraudulent, a pestilent fellow. What pleasure
then can he enjoy ? He has only the heavier care and anxiety
to preserve his gains, and the being more anxious and
troubled. For the more wealth any one gels about him, the
more painful watchfulness does he store up for himself Then
what are the curses of those whom he has wronged, their
pleadings against him^? And what, if sickness should a,Ti,;(;fa,
befal him ? For it is impossible for one, who has fallen into
sickness, however atheistically he may be inclined, not to be
anxious about these things, not to be thoughtful, when
he is unable to do any thing. For as long as we are

214 Conscience freed by sickness. Spiritual medicine. ^
2 Tim. here, the soul enjoying itself, does not tolerate painful
HlIHi" thoughts : but when it is about to take its flight from
the body, then a greater fear constrains il, as entering into
the very portals of judgment. Even robbers, whilst they are
in prison, live without fear, but when they are brought to the
Va^airi- yg^y curtain of the court* , thev sink with terror. For when
the fear of death is urgent, like a fire consuming all things
besides, it obliges the soul to philosophize, and to lake thought
for futurity. The desire of wealth, the love of gain, and of
bodily pleasures, no longer possesses it. These things passing
away like clouds, leave the judging faculty clear, and grief
entering in softens the hard heart. For nothing is so opposite
to philosophy, as a life of pleasure; nor, on the other hand,
is any thing so favourable to philosophy as affliction. Consider
Ecclus. what the covetous man will then be. For, an hour of afflic-
' ' tion, it is said, maketh a man forget much pleasure. What
will then be his state, when he considers those whom he has
robbed, and injured, and defrauded, when he sees others reap
ing the fruits of his grasping, and himself going to pay the
penalty. For il cannot, indeed it cannot be, that when fallen
into sickness he should not reflect upon these things. For
often the soul of itself is distracted with agony and terror.
What a bitterness is this, tell me! And with every sickness
these things must be endured. And what will he not suffer
when he sees others punished or put to death ?
These things await him here. And as lo what he must
undergo hereafter, it is not possible to say what punishment,
what vengeance, what torments, what racks are reserved for
Luke 8 him There, These things we declare. He that hath ears to
^- hear, let him hear. We are for ever discoursing of these
things, nol willingly, but of necessity. For we could wish
there were no obligation lo mention such things at all. But
since it must be, we would at least, by a little medicine,
deliver you from your disease, and restore you to health.
But whilst you remain in this sickness, it would shew a mean
and weak spirit, nol lo say cruelly and inhumanity, lo desist
from the healing treatment. For if when physicians despair
of our bodies, we beseech them nol lo neglect us, not to
cease lo our last breath applying whatever is in their power,
shall we not much more exhort ourselves ? For perhaps

Seemingly sudden effects after long labour. 215
when we have come to the very gates of Hell, the vestibule Hom.
of wickedness itself, it may be possible to recover, to renew  '—
our strength, to lay hold on eternal life ! How many, who
have heard ten times and remained insensible, have afterwards
at one hearing been converted ! Or rather, not at one hear
ing; for though they seemed insensible at the ten discourses,
yet they gained something, and afterwards shewed all at once
abundant fruit. For as a tree may receive ten strokes, and
not fall ; then afterwards be brought down all at once by a
single blow : yet it is not done by that one blow, but by the
ten which made that last successfiil. And this is known to
him who sees the root, though he who takes his view of the
trunk above knows it not. So it is in this case. And thus
often, when physicians have applied many remedies, no
benefit is perceived ; but afterwards some one comes in and
effects an entire cure. Yet it is not the work of him alone,
but of these who have already reduced the disorder. So
that, if now we do not bring forth the fruits of hearing the
word, yet hereafter we shall. For that we shall bring them
forth, I am fully persuaded. For it is not, indeed it is not
possible that such eager desire, such a love of hearing, should
fail of its effect. God forbid ! But may we all, having become
worthy of the admonitions of Christ, obtain the everlasting
blessings, &c.

HOMILY VL

2 Tim. U. 20, 21.
But in a great house there are not only vessels of gold and
of silver, but also of wood and of earth; and some to
honour, and some to dishonour. If a man therefore purge
himself from these, he shall be a vessel unto honour,
sanctified, and meet for the master's use, and prepared
unto every good work.
(1) Many men are still even now perplexed to account for the
fact, that the wicked are suffered to remain, and are not yet
destroyed. Now doubtless various reasons may be assigned
for this, as, that they may be converted, or that by their
punishment they may be made an example to the multitude.
But Paul here mentions a similar case. For he says,
In a great house there are not only vessels qf gold and
silver, but also of wood and earth. Shewing by this, that as
in a great house it is likely there should be a great difference
of vessels, so here also, in the whole world, for he speaks not
of the Church only, but of the world al large. For think
not, I pray, that he means it of the Church ; for there he
would nol have any vessels of wood or of earth, but all of
Eph. 5, gold or silver, where is the body of Christ, where is that pure
virgin, without spot, or wrinkle, or any such thing. And
this is what he means to say: Let it not disturb thee that
there are corrupt and wicked men. For in a great house
there are such vessels. But what then ? they do not receive

27.

Twofold meaning of ' earthen vessels' 217
the same honour. But some are to honour and some to Hom.
dishonour. ' Nay,' says one, ' in a house they may be of  '—
some use, but nol at all in the world,' Though God employs
them nol for such honourable service, he makes use of them
for other purposes. For instance, the vainglorious man
builds much, so does the covetous man, the merchant, the
tradesman, the magistrate; there are certain works in the
world suited to these. But the golden vessel is not of such
a nature. It is employed about the royal table. Fie does
not say however that wickedness is a necessary thing, (for
how should it be ?) but that the wicked also have their work.
For if all were of gold or of silver, there would be no need
of the viler sort. For instance, if all were hardy, there would
be no need of houses ; if all were free from luxury, there
would be no need of dainties. If all were careful only for
necessaries, there would be no need of splendid building.
If therefore a man purge himself from these, he shall be
a vessel unto honour, sanctifled. Seest thou that il is not of
nature, nor of the necessity of matter, to be a vessel of gold
or of earth, but of our own choice ? For otherwise the
earthen could not become gold, nor could the golden descend
to the vileness of the other. But in this case there is much
change, and alteration of state. Paul was an earthen vessel,
and became a golden one. Judas was a golden vessel, and
became an earthen one. The earthen vessels, therefore, are
such from uncleanness. The fornicator and the covetous
man become earthen vessels, ' But how then does he say ¦<
elsewhere. We have this treasure in earthen vessels, so that
he does nol despise but honour the earthen vessel, speaking
of it as the recipient of the treasure?' There be shews the
nature itself, and not the form of the material. For he means
to say that our body is an earthen vessel. For as earthen
ware is nothing else but baked clay, so is our body nothing
but clay consolidated by the heat of the soul; for that it is
earthen, is evident. For as such a vessel is often by falling
broken and dashed to pieces, so our body falls and is dis
solved by death. For how do our bones differ from a
potsherd, hard and dry as they are ? or our flesh from clay,
being, like it, composed of water ? But, as I said, how is it
that he does not .speak contemptuously of il ? Because there

218 Earthly passions unflt men for God^s service.
2 Tim. he is discoursing of its nature, here of our choice. If a man,
2,20,21. o > J t

' ixKa-

he says, purge himself from these, not merely cleanse, but
««{y cleanse out ', that is, cleanse himself perfectly, he shall be a
vessel unto honour, sanctifled, and meet for the Master's
use. The others therefore are useless for any good purpose,
though some use is made of them. And prepared" unto
every good work. Even though he do it not, he is fit for il,
and has a capacity for it. We ought therefore lo be pre
pared for every thing, even for death, for martyrdom, for a
life of virginity, or for all these.
Ver. 22. Flee also youthful lusts.
Not only the lust of fornication, but every inordinate
desire is a youthful lust. Let the aged learn that they ought
not lo do the deeds of the youthftd. If one be given to
insolence, or a lover of power, of riches, of bodily pleasure,
il is a youthfiil lust, and foolish. These things must proceed
from a heart not yet established, from a mind not deeply
grounded, but in a wavering state. What then does he
advise in order that none may be captivated by these things?
Flee youthful imaginations, but
Follow righteousness, faith, charity, peace, with them
that call on the Lord out of a pure heart.
He calls virtue in general, righteousness; godliness of life,
faith, meekness, charily.
What is meant by those that call upon the Lord out qfa
pure heart ? It is as if he said. Rejoice not in those who
only call upon the Lord; but those who call upon Him
sincerely and unfeignedly, who have nothing of deceit about
them, who approach Him in peace, who are not contentious.
Wilh these associate thyself. But wilh others be not easy,
but only as far as lies in you, be peaceable.
Ver. 23. But foolish and unlearned questions avoid, know
ing that they do gender strifes.
(2) Do you see how he every where draws him off from
questions? nol that he was not able to overthrow them; for
he was well able. For had he not been able he would have
said. Be diligent, that thou mayest be able to refute them; as
1 Tim, when he savs, Give attendance to reading, for by so doing
4,1.S1G, " B, ' They are not, however, prepared, &c,'

Duty of Peacef Illness. Patience in teaching. 219
thou shalt both save thyself and them that hear thee. But Hom.
he knew that it was useless to enter at all into these disputes, ^^'
that there will be no end of il, sav6 contentions, enmities,
insults, and reproaches. These questions therefore avoid;
so that there are other questions, some relating to the Scrip
tures, some to other things,
Ver, 21, And the servant ofthe Lord must not strive.
Not even in questions ought he to strive, for the servant
of the Lord must keep far from strife, since God is the God
of peace, and what should the servant of the God of peace
have to do with strife ?
But be gentle unto all men.
Hovv is il then he says. Rebuke with all authority ; and Titus 2,
again. Let no man despise thy youth: and again, RebukeY^-
them sharply? Because this is consistent with meekness, 4, 12,
For a strong rebuke, if it be given with gentleness, is most 13. '
likely to wound deeply: for it is possible, indeed it is, to
touch more effectually by gentleness, than one overawes by
boldness. Apt to teach; that is, those who are willing to be taught.
For a man that is an heretic, he says, after the flrst andT\ias3,
second admonition reject. Patient. He has well added '
this, for it is a quality which a teacher above aU things ought
to possess. All things are vain without it. And if fishermen
do not despair, though often they cast their nets for a whole
day without catching any thing, much more should nol we.
For see what is the result. From constant teaching, it often
happens that the plough of the word, descending to the
depth of the soul, roots out the evil passion that troubled it.
For he that hears often will at length be affected. A man
cannot go on hearing continually without some effect being
produced. Sometimes therefore, when he was on the point
of being persuaded, he is lost by our becoming weary. For
the same thing occurs, as if an unskilful husbandman should
in the first year dig about the vine he had planted, and
seeking to reap some fruit in the second year, and again in the
third, and gathering nothing, should after three years despair,
and in the fourth year, when he was about to receive the
recompense of his labours, abandon his vine. And having
said. Patient, he is not satisfied, but goes on to say,

220 Harshness and impatience make teaching useless.
2 Tim. Ver. 25. In meekness instructing those that oppose them-
2,25,26, , ^ ^
 selves. For he that teaches must be especially careful to do it
wilh meekness. For a soul that wishes to learn cannot gain
any useful instruction from harshness and contention. For
when it would apply, being thus thrown into perplexity, it
will learn nothing. He who would gain any useful know
ledge ought above all things to be well disposed towards his
teacher, and if this be not previously attained, nothing that
is requisite or useful can be accomplished. And no one can
be well disposed towards him who is violent and over-bearing.
How is it then that he says, A man that is an heretic, after
the fi/rst and second admonition, reject? He speaks there of
one incorrigible, of one whom he knows to be diseased
beyond the possibility of cure.
If God peradventure will give them repentance to the
acknovjledging of the truth.
Ver. 26. And that they may recover themselves out of the
snare of the devil.
What he says amounts to this. Perhaps there will be a
reformation. Perhaps! for it is uncertain. So that we ought
to withdraw only from those, of whom we can shew plainly,
and concerning whom we are fully persuaded, that whatever
be done, they will nol be reformed. In meekness, he says.
In this temper, you see, we ought to address ourselves to
those who are willing to leam, and never cease from convers
ing with them till we have come to the demonstration''.
Who are taken captive by him at his will.
It is truly said. Who are taken captive", for meanwhile
they float in error. Observe here how he teaches to be lium-
ble-minded. He has not said, if peradventure you should be
able, but, if peradventure Qod should grant them a recovery;
if any thing be done, therefore, all is of the Lord. Thou
plantest, thou wateresl, but He soweth and maketh it produce
fruit. Let us not therefore be so affected, as if we ourselves
wrought the persuasion, even if we should persuade any one.
Taken captive hy him, he says, to His will <^. This no one
>> That is, we ought not to be pro- ' l^uy^tiuUoi, ' taken alive,' applied
voked hy their slowness of apprehension to fish enclosed in a net.
to break off. ^ Gr. To His will. As uItm and

State of disobedience Satan's snare. 221
will say relates to doctrine, but to life. For His will is that Hom.
we live rightly. But some are in the snare of the devil by  '—
reason of their Ufe, we ought not therefore to be weary even
with respect lo these.
ff peradventure, he says, they may recover, that are taken
capitive, unto His itill. Now If peradventure, impUes much
long suffering. For not to do the will of God is a snare of
the devil.
For as a sparrow, though it be not wholly enclosed, but (3)
only caught by the foot, is still under the power of him who
set the snare; so though we be not wholly subverted, both in
failh and life, but in life only, we are under the power of the
devil. For, Not every one that saith unto me, Lord, Lord, Matt. 7,
• 21*23
shall enter into the kingdom of heaven; and again, / know
you not; depart from me, ye that work iniquity. You see
there is no advantage from our faith, when our Lord knows
us not: and to the virgins he says the same, / know you not. Matt.
What then is the benefit of virginity, or of many labours, '
when the Lord knows us not? And in many places we find
men nol blamed for their faith, but punished for their evil
Ufe only ; as elsewhere, not reproved for evil lives, but
perishing for their pravity of doctrine. For these things hold
together'. You see that when we do not the will of God, we are
under the snare of the devil. And often nol only from a bad
life, but fi-om one defect, we enter into Hell, where there are
not good qualities to counterbalance it, since the virgins
were not accused of fornication or adultery, nor of envy or
ill-will, nor of drunkenness, nor of unsound faith, but of a
failure of oil, that is, they failed in almsgiving, for that is the
oil meant'. And those who were pronounced accursed in
the words. Depart from me, ye cursed, into everlasting fire,
were not accused of any such crimes, but because they had
not fed Christ.
\ximi) must refer to two diiferent per- Hom. Ixxviii. al. Ixxix. See also on
sons, the meaning probably is, Ma^ i/je^ Phil. i. 30. Hom. iv. 15. Tr. pp. 49,
wlw are taken captive by the devil may 50. and notes t, a, a. and on Rom. xi,
be recovered to tlie ¦will of God. Andso 6, Tr, p, 334, and on Rom, xiv. 13,
he tales it, Tr, p, 425. note g. St. Jerome and
" Sav. a.^.X'nKm i^irai. Ben. I^^itki, St. Aug. take the oil more generally of
which would be hardly Greek even with good works, with allusion to Matt. v.
a preposition. 16, i
T So he takes it on Matt, xxv.

. 222 All else is vain without mercy.
2 Tim. Seest thou that a failure in almsgiving is enough to cast a
r^— ^ — ^"man into hell fire? For where wUl he avail who does not give
Moral. ^ '^
alms ? Dost thou fast every day ? So also did those virgins,
but it availed them nothing. Dost thou pray ? What of that ?
prayer without almsgiving is unfi-uitful, without that all things
are unclean and unprofitable. The better part of virtue is
1 John destroyed. He that loveth not his brother, it is said, know-
' ' eth not God. And how dost thou love him, when thou dost
not even impart to him of these poor worthless things ? Tell
me, therefore, dost thou observe chastity ? On what account ?
From fear of punishment ? By no means. It is of a natural
endowment that thou observest it, since if thou wast chaste
from fear of punishment, and didst violence lo nature in sub
mitting to so severe a rule, much more oughtest thou to do
alms. For to govern the desire of wealth, and of bodily plea
sures, is not the same thing. The latter is much more diffi
cult to restrain. And wherefore ? Because the pleasure is
natural, and the desire of it is innate and of natural growth
in the body. It is not so with riches. Herein we are able
to resemble God, in shewing mercy and pity. When there
fore we have not this quality, we are devoid of all good. He
has nol said, ' ye shall be like unto your Father, if ye fast,'
nor ' if ye be virgins,' nor ' if ye praj^,' hath He said, ' ye
shall be like unto your father,' for none of these things
can be applied lo God, nor are they His acts. But
Luke 6, what? Be ye merciful, as your Father in Heaven is merciful.
This is the work of God. If therefore thou hast not this,
Hosea6, what hast thou? He says : / will have mercy, and not sacri
fice. God made Heaven, and earth, and sea. Great works
these, and worthy of His wisdom ! But by none of these
has He so powerfully attracted human nature to Himself,
as by mercy and the love of mankind. For that indeed
is the work of power and wisdom and goodness. But
it is far more so that He became a servant. Do we not
for this more especially admire Him? are we not for this
still more amazed at Him ? Nothing attracts God to us so
much as mercy. And the prophets from beginning to end
discourse upon this subject. But I speak not of mercy
that is accompanied with covetousness. That is not mercy.
For it is nol the root of the thorn but of the olive that produces

Alms of no avail if from wrongful gains. 223
the oil '' ; so it is not the root of covetousness, of iniquity, Hom,
or of rapine, that produces mercy. Do not put a slander on

almsgiving. Do not cause it to be evil spoken of by all. If
thou commiltest robbery for this, tbat thou mayest give alms,
nothing is more wicked than thy almsgiving. For when il is
produced by rapine, it is not almsgiving, il is inhumanity, it
is cruelty, it is an insult to God. If Cain so offended, by
offering inferior gifts of his own, shall he not offend, who
offers the goods of another ? An offering is nothing else but
a sacrifice, a purification, not a pollution. And thou who
darest not to pray wilh unclean hands, dost thou offer the
dirt and filth of robbery, and think thou doest nothing wrong?
Thou sufferest not thy hands to be full of dirt and filth, but
having first cleansed these, thou offerest. Yet that filth is
no charge against thee, while the other deserves reproach and
blame. Let it nol therefore be our consideration, how we (4)
may offer prayers and oblations' wilh clean hands, but how
the things offered may be pure. If one, after having washed a
vessel clean, should fill il wilh unclean gifts, would il nol be
ridiculous mockery ? Let the hands be clean ; and they will
be so, if we wash them not with water only, but first with
righteousness. This is the purifier of the hands. But if they
be full of unrighteousness, though they be washed a thousand
times, it avails nothing. Wash you, make you clean. He is. i le.
says ; but does He add, ' Go lo the baths, the lakes, the rivers ?'
No ; but what ? Put away the evil of your doings from your
souls. This is to be clean ''- This it is to be cleansed from
defilement. This is real purity. The other is of little use ;
but this bestows upon us confidence towards God. The one
may be obtained by adulterers, thieves, murderers, by worth
less, and dissolute, and effeminate persons, and especially the
latter. For they are ever careful of the cleanliness of their
bodies, and scented wilh perfumes, cleansing their sepulchre^, i »S^«.
For their body ^ is but a sepulchre, since the soul is deadiaS/ix.
within it. This cleanness therefore may be theirs', but not
that which is inward.
h He plays, as elsewhere, on the to the printed text, seems best in these
words iXio» and i(A.»<i». words. Sav. has, ' That is, be clean :
' See on Stat. Tr. pp. 145, 341. this it is that cleanses,' &c.
fc B. though usually here far inferior ' B. reads /ciTirvou, for fiinimi.

224 What are clean hands. Force of habit .
2 Tim. To wash the body, is no great matter. That is a Jewish
^^^— ^ — ' purification, senseless "" and unprofitable, where purity within
is wanting. Suppose one to labour under a putrefying sore,
or consuming ulcer; let him wash his body ever so much, it is
of no advantage. And if the putrefaction of the body receives
no benefit from cleansing and disguising the outward appear
ance; when the soul is infected with rottenness, what is
gained by the purity of the body ? Nothing ! Our prayers
ought to be pure, and pure they cannot be, if they are sent
forth from a corrupt soul, and nothing so corrupts the soul
as avarice and rapine. But there are some who after com
mitting numberless sins during the day, wash themselves in
the evening and enter the churches, holding up their hands
with much confidence, as if by the washing of the bath they
had put off all their guilt. And if this were the case, it
would be a vast advantage to use the bath daily ! I would
not myself cease to frequent the baths", if it made us pure,
and cleansed us from our sins ! But these things are trifling
and ridiculous, the toys of children. It is not the filth of
the body, but the impurity ofthe soul, lo which God is averse.
Matt. 5, For He says, Blessed are the pure — does He say in body?
No — in heart : for they shall see God. And what says the
Ps. 51, Prophet : Create iu me a clean heart, O God. And again,
Jer 4 ^ash my heart from wickedness.
14, It is of great use to be in the habit of doing good actions.
See how trifling and unprofitable these washings are. But
when the soul is prepossessed by a habit, it does not depart
from it, nor does it venture to draw nigh in prayer, till it has
fulfilled these ceremonies. For instance, we have brought our
selves to a habit of washing and praying, and without washing
we do not think it right lo pray. And we do not wUlingly
pray wilh unwashed hands, as if we should offend God, and
violate our conscience. Now if this trifling custom has so great
power over us, and is observed every day ; if we had brought
ourselves to a habit of almsgiving, and had determined so
constantly to observe il, as never to enter a house of prayer
with empty hands, the point would be gained. For great is
™ Sav. ' useless.' 23, and S. Clem. Al, Paedag. iii, 9. who
" This was thought too luxurious for recommeuds providing for cleanliness
persons of devout life. See Euseb, ii, by other means.

Almsgiving mercifully ordained. 225
the power of habit both in good things and in evil, and when Hom,
this carries us on, there will be little trouble. Many are in - T^"
the habit of crossing' themselves continually, and they need ' '?*«">"'•
no one to remind them of it, but often when the mind is
wandering after other things, the hand is involuntarily drawn
by custom, as by some living teacher, lo make the sign.
Some have brought themselves into a habit of not swearing
at all, and therefore neither willingly nor unwillingly do they
ever do it. Let us then bring ourselves into such a habit of
almsgiving. What labours were il worth to us lo discover such a
remedy. For say, wei-e there not the relief of almsgiving,
while we still by our numberless sins rendered ourselves
liable to Divine vengeance, should we not have lamented
sadly? Should we not have said, O that it were possible by
our wealth to wash away our sins, and we would have parted
with it all ! O that by our riches we could put away the
wrath of God, then we would nol spare our substance ? For
if we do this in sickness, and at the point of death we
say, ' If it were possible to buy off death, such an one would
give all his possessions ;' much more in this matter. For
see how great is the love of God for man. He has granted
us power to buy off not temporal but eternal death. Do not
purchase. He says, this short life, but that life that is ever
lasting, Il is that I sell thee, not the other : I do not mock
thee. Didst thou gain the present life, thou hadst gained
nothing. I know the worth of that which I offer thee. The
bargainers and traffickers in worldy goods do not act thus.
They, when they can" impose on whom they will, give a littie
to receive a great deal. It is nol so with God. He gives
the greater by far for the less.
Tell me, if you were to go to a merchant, and he were to
set before you two stones, one of little worth ¦¦, and the other
very precious, and sure lo fetch a large amount of wealth ; if
he allowed you for the price of the cheap one lo carry off
the more costly, should you complain of him ? No ! You
would rather admire his liberality. So now, two Uves are
set before us, the one temporal, the other eternal. These
° B, iji) for jjjju. P B, counterfeit.

226 Alms avail nol unless they are of our own.
2 Tim, God offers us for sale, but He would sell us the latter rather
-^ — '- — ' than the former. Why do we complain, like silly children,
that we receive the more precious'' ? Is il possible then lo
purchase Ufe for money? Yes, when what we bestow is our
own, and not the property of another ; when we do not
practise an imposture. But, you say, henceforth the goods
are mine. They are not thine after rapine. They are still
thy neighbour's, though thou wert a thousand times the
master of them. For if thou .shouldest receive a deposit, it
would not be thine own even for the short season that the
depositor was travelling, though it might be laid up wilh
thee. If therefore that is not ours, which we received with
the consent and thanks of those who deposited it, even for
the short period that we retain it, much less is that ours,
which we plundered against the will of its owner. He is the
master of it, however long thou mayest withhold it. But
Virtue is'' really our own; as for money, even our own is not
strictly ours, much less that of others. To-day it is ours, to
morrow it belongs to another. What is of virtue is our own
possession. This does not suffer loss, like other things, but
is entirely possessed by all who have it. This therefore let
us acquire, and let us despise riches, that we may be able to
attain those real goods, of which God grant that we may be
thought worthy to partake, through the grace and loving
kindness, &c.
<i B. reads oi^si for Sti. ' We take ¦¦ B. ' those other things are.'
the value hy sight.'

HOMILY VIL

2 Tim. Ui. 1—7.
This know also, that in the last days perilous times .shall
come. For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy. Without natural affection, truce-
breakers, false accusers, incontinent, fierce, despisers of
those that are good. Traitors, heady, high-minded, lovers
of pleasure more than lovers of God ; Having a form of
godliness, but denying the power thereof; from such turn
away. For of this sort are they, which creep into houses,
and lead captive silly women laden ivith sins, led away
with divers lusts and pleasures. Ever learning, and never
able to come to the knowledge of the truth.
He bad said in the former Epistle, that the Spirit speaketh i Tim.
expressly, that in the latter times some shall depart from '
the faith; and elsewhere in this Epistle he foretells that
something of this kind will afterwards happen; and here again
he does the same thing: This know, that in the last days
perilous times shall come. And this he pronounces nol only
from the future, but from the past; As Jannes and Jambres
withstood Moses. And again from reasoning; In a great
house there are not only vessels of gold and of silver. But
why does he do this ? In order that Timothy may not be
troubled, nor any one of us, when there are evil men. If
there were such in the time of Moses, and will be hereafter, it
is no wonder that there are such in our times.
q2

228 We hurt ourselves by neglecting others.
2 Tim. In the last days perilous times shall come, he says, that
' is, exceeding bad times. How shall times be perilous' ? He
says it not blaming the days, nor the times, but the men of those
times. For thus it is customary wilh us to speak of good
times or evil times, from the events that happen in them,
caused by men. Immediately he sets down the root and
fountain, whence these and all other evils spring, that is,
overweeningness. He that is seized with this passion is
careless even of his own interests. For when a man over
looks the concerns ofhis neighbour, and is careless of them,
how should he regard his own ? For as he that looks to his
neighbour's affairs will in them order his own to advantage,
so he that looks down upon bis neighbour's concerns -wUl
neglect his own. For if we are members one of another,
the welfare of our neighbour is not his concern only, but that
of the whole body, and the injury of our neighbour is not
confined to him, but distracts with pains all else as well". If
we are a building, whatever part is weakened, it affects the
whole, whilst that which is solid gives strength and sup
port to the rest. So also in the Church, if thou hast slighted
thy neighbour, thou hast injured thyself How? In that one
of thy own members hath suffered no small hurt. And if he,
who does not impart ofhis possessions, goes into Hell, much
more will he be condemned, who sees a neighbour suffering
severer evils, and does not stretch out his hand, since in this
case the loss is more grievous.
For men shall be lovers of their own selves.
He that loves himself may be said not to love himself, but
he that loves his brother, loves himself in the truest sense.
From self-love springs covetousness. For the wretched nig
gardly temper of self-love contracts that love which should
be widely extended, and diffused on every side. Covetous.
From covetousness springs boastfulness, from boastfulness
pride, from pride blasphemy, from blasphemy defiance and
disobedience. For he who exalts himself against men, will
easily do it against God. Thus sins are produced. Often
they ascend from below. He that is pious towards men, is
still more pious towards God. He who is meek to his fellow
» B. adds. ' that is, &c.' ' all the rest ofthe body.'
'' otfrfxyra XMirdi), qu, p afvav ta X«f«r«v,

Despisers of their brethren despise God. 229
servants, is more meek to his Master. He that despises his Hom. VII
fellow-servants, will end with despising God Himself Let .

US not then despise one another, for that is an evil training
which teaches us to despise God. And indeed to despise
one another is in effect to despise God, Who commanded us
to shew all regard to one another. And this may be other
wise manifested by an example. Cain despised his brother,
and so, immediately after, he despised God. How despised
Him ? Mark his insolent answer to God ; Am I my brother's Gen. 4,
keeper ? Again, Esau despised his brother, and he loo de- '
spised God. Wherefore God said, Jacob have I loved, but I^""- 9j
Esau have I hated. Hence Paul says, Lest there be any Mai. i,
fornicator or profane person as Esau. The brethren of ^^^^j ^^
Joseph despised him, and they also despised God. The 16.
Israelites despised Moses, and they also despised God. So
too the sons of Eli despised the people, and they too despised
God. Would you see it also from the contrary ? Abraham,
who was tender of his brother's son, was obedient to God, as
is manifest in his conduct with respect to his son Isaac, and
in all his other virtues. Again, Abel was meek to his brother,
and he also was pious towards God. Let us not therefore
despise one another, lest we leam also to despise God. Let
us honour one another, that we may learn also to honour
God. He that is insolent with respect to men, will also be
insolent with respect to God. But when covetousness and
selfishness and insolence meet together, what is wanting to
complete destruction ? Every thing is corrupted, and a foul
flood of sins bursts in. Unthankful, he says. For how can
the covetous man be thankful ? To whom wUl he feel grati
tude ? To no one. He considers all men his enemies, and
desires the goods of all. Though you spend your whole
substance upon him, he will feel no gratitude. He is angry
that you have not more, that you might bestow it upon him.
And if you made him master of the whole world, he would
still be unthankful, and think that he had received nothing.
This desire is insatiable. It is the craving of disease ; and
such is the nature of the cravings of disease.
He who has a fever can never be satisfied, but with (2)
constant desire of drinking, is never filled, but suffers a
continual thirst ; so he who is mad after wealth never knows

230 Wild fancies of insatiable covetousness.
2 Tim. the fulfilment of his desire ; whatever is bestowed upon him,
^' ' he is still unsatisfied, and will therefore never be thankful.
For he will feel no gratitude to him, who does not give him
as much as he wishes, and this no one can ever do. And as
there is no limit to his wishes, he will feel no gratitude.
Thus no one is so unthankful as the covetous, so insensible
as the lover of money. He is the enemy of all the world.
He is indignant that there are men. He would have all one
vast desert, that he might have the property of all. And
many wild imaginations does he form. ' O that there were
an earthquake, he says, in the city, that all the rest being
swallowed up, I might be left alone, to have, if possible, the
possessions of all ! O that a pestilence would come and
destroy every thing but gold ! O that there might be a sub-
mersi(m, or an irruption of the sea !' Such are his imagin
ations. He prays for nothing good, but for earthquakes, and
thunderbolLs, for wars, and plagues, and the Uke. Well,
tell me now, thou wretched man, more servile than any
slave, if all things were gold, wouldest thou not be destroyed
by thy gold % and perish with hunger ? If the world were
swallowed up by an earthquake, thou also wouldest perish by
thy fatal desire. For if there were no other men than thyself,
the necessaries of Ufe would fail thee. For suppose that the
other inhabitants of the earth were destroyed at once, and
that their gold and silver came of its own accord to thee.
(For such men fancy to themselves absurdities, and impos
sibilities.) But if their gold and silver, their vests of silk and
cloth of gold, came into thy hands, what would it profit thee ?
Death would only the more certainly overtake thee, when
there were none to prepare bread or till the earth for thee;
wild beasts would prowl around, and the devil agitate thy
soul with fear. Many devils indeed now possess it, but then
they would lead thee to desperation, and plunge thee at once
into destruction. But you say, ' I would wish there should
be tilling of the land and men to prepare food.' Then they
would consume somewhat. ' But I would not have them
consume any thing.' So insatiable is this desire ! For what
can be more ridiculous than this ? Seest thou the impossi-
" Al. be parted from thy gold.

God .seldom loved as riches are. 23 1
bility of the thing ? He wishes to have many to minister to Hom.
him, yet he grudges them their share of food, because it-IHl_
diminishes his substance! What then? Wouldest thou
then have men of stone ? This is all a mockery ; and waves,
and tempest, and huge billows, and violent agitation, and
storm, overwhelm the soul. It is ever hungry, ever thirsty.
Shall we nol pity and mourn for him ? Of bodily diseases
this is thought a most painful one, and it is called by
physicians bulimy, when a man being filled, is yet always /3»r/x,^;a,
hungry. And is not the same disorder in the soul more^f™ ,
. . . pous and
lamentable ? For avarice is the morbid hunger of the soul, xi>05.
which is always filling, never satisfied, but still craving. If
it were necessary lo drink hellebore, or submit lo any thing a
thousand times worse, would it not be worth our while to
undertake it readily, that we might be deUvered from this
passion ? There is no abundance of riches that can fill the
belly of greediness. And shall we not be ashamed, that men
can be thus transported with the love of money, whilst we
shew not any proportion of such earnestness in love to God,
and honour Him not as bullion is honoured ? For money
men will undergo watchings, and journeyings, and continual
perils, and hatred, and hostility, and, in short, every thing.
But we do not venture lo utter a mere word for God, nor
incur an enmity, but if we are required to assist any of those
who are persecuted, we abandon the injured person, with
drawing ourselves from the hatred of the powerful, and the
danger it involves. And though God has given us power
that we might succour him, yet we suffer him to perish, from
our unwillingness to incur men's hatred and displeasure.
And this many even profess to justify, saying, " Be loved for
nothing, but be nol hated for nothing," But is this to be
hated for nothing ? Or what is belter than such hatred ? For
to be hated on account of God is belter than to be loved on
His account : for when we are loved for God's sake, we are
debtors for the honour, but when we are hated for His sake.
He is our debtor, to reward us. The lovers of wealth know
no limit to their love, be it never so gi-eat ; but we, if we
have done ever so little, think that we have fulfilled every
thing. We love nol God as much, no, not by many times
over so much, as they love gold. Their inordinate rage for

232 Love to man brings love to God, and casts out sin.
2_TiM. gold is a heavy accusation against them. It is our condemn-
— '-  ' ation that we are not so beside ourselves for God ; that we
do not bestow upon the Lord of all as much love as they be
stow upon mere earth, for gold from the mine is no better.
(3) Let us then behold their madness, and be ashamed of our
selves. For what though we are nol inflamed wilh the love
of gold, while we are not earnest in our prayers to God? For
in their case men despise wife, children, substance, and their
own safety, and that when they are not certain that they
shall increase their substance. For often, in the very midst
of their hopes, they lose at once their life and their labour.
But we, though we know that, if we love Him as we ought
to love Him, we shall obtain our desire, yet love Him not,
but are altogether cold in our love both to our neigh
bour and to God ; cold in our love to God, because cold in
our love lo our neighbour. For il is not, indeed it is not
possible that a man, who is a stranger lo the feeling of love,
should have any generosity or manly spirit, since the found-
Matt, ation of all that is good is no other than love. On this, it is
^2'*^- sa\A, hang all the law and the prophets. For as fire set to a
forest is wont to clear away every thing, so the fire of love
wherever it is received, consumes and makes way through
every thing that is hurtful lo the divine harvest, and renders the
soil pure and fit for the reception of the seed. Where there
is love, all evils are removed. There is no love of money,
the root of evil, there is no self-love'': there is no boasting;
for why should one boast over his friend? Nothing makes a
man so humble as love. We perform the offices of servants
to our fi-iends, and are not ashamed; -we are even thankful
for the opportunity of serving them. We spare not our pro
perty, and often not our persons ; for dangers too are encoun
tered at times for him that is loved. No envy, no calumny
is there, where there is genuine love. We not only do not
slander our friends, but we stop the moulh of slanderers. All
is gentleness and mildness. Not a trace of strife and con-
Rom.i3, tention appears. Every thing breathes peace. For, Love, it is
10. said, is the fulfilling of the law. There is nothing offensive
with it. How so? Because where love exists, all the sins
<• Gr. ' love of money,' ap evident mistake as Downes has noted.

Love fulfils the law. David and Jonathan. 233
of covetousness, rapine, envy, slander, arrogance, perjury, Hom.
and falsehood are done away. For men perjure themselves,  '-

in order to rob, but no one would rob him whom he loved,
but would rather give him his own possessions. For we are
more obliged than if we received from him. Ye know this,
all you that have friends, friends, I mean, in reality, not in
name only, but whoever loves as men ought to love, whoever
is really linked to another. And let those who are ignorant
of it learn from those who know.
1 will now cite you from the Scriptures a wonderful instance
of friendship. Jonathan, the son of Saul, loved David, and
his soul was so knit to bim, that David in mourning over
bim says. Thy love to me was wonderful, passing the love of 2 Sam.
women. Thou wast wounded unto death. What then? did '
he envy David ? Not al all, though he had great reason.
How ? Because, by the events he perceived that the king
dom would pass from himself to him, yet he fell nothing of
the kind- He did not say, ' This is he that is depriving me
of my paternal kingdom,' but he favoured his obtaining the
sovereignly ; and he spared not his father for the sake of his
friend. Yet let not any one think him a parricide, for-he did
not injure his father, but restrained his unjust attempts. He
rather spared than injiired him. He did not permit him to
proceed lo an unjust murder. He was many times willing even
to die for his friend, and far from accusing him, he restrained
even his father's accusation. Instead of envying, he joined
in obtaining the kingdom for him. Why do I speak of wealth?
He even sacrificed his own life for him. For the sake
of his friend, he did not even stand in awe ofhis father, since
his father entertained unjust designs, but his conscience was
free from all such. Thus justice was conjoined with friend
ship. Such then was Jonathan. Let us now consider David. He
had no opportunity of returning the recompense, for his be
nefactor was taken away before the reign of David, and slain
before he whom he had served came to his kingdom. What
then? As far as it was allowed him and left in his power, let
us see how that righteous man manifested his friendship.
Very pleasant, he says,liast thou been to me, Jonathan; thou^ Sam.
¦wast wounded unto death. Is this all? This indeed was ' ' ^'

234 Love for the Departed. Christian Widowhood.
2 Tim, no slight tribute, but he also fi-equently rescued from danger
—J  ^his son and his grandson, in remembrance of the kindness
ofthe father, and he continued to support and protect his
children, as he would have done those of his own son. Such
friendship I would wish all to entertain both towards the
living and the dead,
(4) Let women listen to this (for it is on their account espe
cially tbat I refer to the departed) who enter into a second
marriage, and defile the bed of their deceased husband,
though they have loved him^ Not that I forbid a second
marriage, or pronounce it a proof of wantonness, for Paul
does nol allow me, stopping my mouth by saying to women,
\ '~'n^' If sbc marry she hath not sinned. Yet let us attend to
and 40, what follows. But she is happier if she so abide. This
state is much better than the other. Wherefore? for many
reasons. For if it is belter not to marry at all than to marry,
much more in this case. ' But some, you say, could not en
dure widowhood, and have fallen into many misfortunes.'
Yes ; because they know not what widowhood is. For it is
not widowhood to be exempt from a second marriage, as
neither is il virginity to be altogether unmarried. For as
that which is comely, and that ye may attend upon the Lord
without distraction, is the mark of the one slate, so il is the
mark of the other to be desolate, to continue in supplications
iTim.5, ancl prayers, lo renounce luxury and pleasure. For she that
liveth in pleasure is dead whilst she liveth. If remaining a
widow, thou wouldest have the same pomp, the same show,
the same attire, as thou hadst while thy husband was living,
it were better for thee to marry. For il is not the union that
is objectionable, but the multitude of cares that attend it.
But that which is not wrong, thou dost not: but that which
is not indifferent, which is liable to blame, in that thou
involvest thyself On this account some have turned aside
cfter Satan, because they have not been able to live properly
as widows.
Wouldest thou know what a widow is, and what a widow's
iTim.5, dignity, hear Paul's account of it. If she have brought up
'"- children, ¦if she have lodged strangers, if she have washed the
f Sav, mar, ' having ceased to love him,'

How to bear Widowhood. Alms a good inheritance. 235
Saints' feet, if she have relieved the afflicted, ¦if she have di- Hom,
Ugently followed every good work. But when after the death- ^^^' .
of thy husband, thou art arrayed in the same pomp of wealth,
no wonder if thou canst not support widowhood. Transfer
this wealth, therefore, to heaven, and thou will find the bur
den of widowhood tolerable. But, thou sayest, what if I have
children to succeed to their father's inheritance? Instruct
them also to despise riches. Transfer thy own possessions,
reserving for them just a sufficiency. Teach them too to be
superior to riches. But what if besides my silver and gold,
I am surrounded by a crowd of slaves, oppressed by a multi
tude of affairs, how shall I be equal to the care of all these
things, when deprived ofthe support of my husband? This is
but an excuse, a pretence, as appears from many causes. For
if thou dost nol deserve wealth, nor seek to increase thy pre
sent possessions, thy burden will be light. To get riches is
much more laborious than to lake care of them. If therefore
thou cutlest off this one thing, accumulating, and suppliest
the needy out of thy substance, God will hold over thee His
protecting hand. And if thou sayest this from a real desire
to preserve the inheritance of thy fatherless children, and art
nol, under this pretence, possessed with covetousness ; He
who searches the heart knows how to secure their riches,
even He who commanded thee to bring up children.
For it is not possible, indeed it is not, that a house esta
blished by almsgi-ving should suffer any calamity. If it
should be unfortunate for a time, in the end il will prosper-
This will be more than spear and shield to all the household-
Hear what the devil says concerning Job. Hast not thou 3 d\>i,
made an hedge about him and about his house, and about all^^-
that he hath on every side? Wherefore? Hear Job himself
saying, / was eyes to the blind, and feet was I to the lame. Job 29,
/ was a father to the orphans. As he who does not lui-n ^^"
aside from the calamities of others, will nol suffer even in his
own misfortunes, because he has learnt lo sympathize ; so
he who will not bear the griefs of sympathy, will learn all
sorrow in his own person ^. And, as in the case of a bodily
disease, if, when the foot is mortified, the hand does not
S The tender for another's pain,
Th' unfeeling for his own. Gray.

236 Job afflicted, yet his alms rewarded.
2 Tim. sympathize by cleansing the wound, washing away the dis-
—  '- charge, and applying a plaister, it will suffer the like disease
of its own; so she who will not minister to another when she
is not herself afflicted, will have to bear sufferings of her own.
For the evil spreading from the other part will reach to this
also, and the question will not be of ministering to the other,
but of its own cure and relief So il is here also. He that
will nol relieve others, will be a sufferer himself Thou hast
hedged him in, saith Satan, within and without, and I dare
nol attack him! But he suffered afflictions, you say. True-
But those afflictions were the occasion of great good. His
substance was doubled, his reward increased, his righteous
ness enlarged, his crown was splendid, his prize glorious.
Both his spiritual and temporal blessings were augmented.
He lost his children, but he received, not these restored, but
others in their room, and those loo he had safe for the Re
surrection. Had they been restored, the number would have
been diminished, but now having given others in their stead.
He will present them also at the Resurrection. All these
things happened to him, because of his openhandedness in
almsgiving. Let us then do likewise, that we may obtain the
same rewards by the grace and lovingkindness of our Lord
Jesus Christ. Amen,

HOMILY VIII.

2 TiM. in. 1—4.
This know also, that in the last days perilous times shall
come. For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents, un
thankful, unholy. Without natural affection, truce-
breakers, false accusers, incontinent, flerce, despisers of
those that are good, Traitors, heady, high-minded, lovers
of pleasures more than lovers of God.
If any now takes offence at tho existence of heretics, let
him remember that it was so fi-om the beginning, the devil
always setting up error by the side of truth. God from the
beginning promised good, the devil came loo with a promise.
God planted Paradise, the devil deceived, saying. Ye shall Gen. 3,
be as gods. For as he could shew nothing in actions, he '
made the more promises in words. Such is the character of
deceivers. After this were Cain and Abel, then the sons of
Selh and the daughters of men ; afterwards Ham and Japhet,
Abraham and Pharaoh, Jacob and Esau ; and so is it even
to the end, Moses and the magicians, the Prophets and the
false prophetSj the Apostles and the false apostles, Christ
and Antichrist, Thus il was then, both before and at that
time. Then there was Theudas, then Simon, then were the
Apostles, then too this party of Hermogenes and Philetus.
In short, there was no time when falsehood was not set up
in opposition to truth. Let us not therefore be distressed.
That it would be so, was foretold from the beginning.

238 Form used in good and bad sense.
2 Tim, Therefore he says. Know that in the last days perilous times
—  '- shall come. For men shall be lovers of their own selves,
covetous, boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, without natural affection. The un
thankful then is unholy, and this is natural, for what will
he be to others, who is not grateful to his benefactor ? The
unthankful man is a truce-breaker, be is without natural
affection. False accusers, that is, slanderers. For those who are
conscious that they have no good in themselves, whilst they
commit many sins and offences, find consolation in defaming
the characters of others.
Incontinent, with respect both to their tongue and their
appetite, and every thing else.
Fierce, hence their inhumanity and cruelty, when any one
is covetous, selfish, ungrateful, licentious.
Despisers of those that are good, traitors, heady. Traitors,
betrayers of friendship ; heady, having no steadiness ; high-
minded, filled with arrogance. Lovers of pleasures more
than lovers of God.
Ver. 5. Having a form of godliness, but denying the
power thereof.
In the Epistle to the Romans, he says somewhat on this
Rom. 2,Yvise, Having the form of knowledge and ofthe truth in
the law, -where he speaks in commendation of it : but here
he speaks of this sin as an evil beyond all other defects.
And why is this ? Because he does not use the words in the
same signification. For an image is often taken to signify a
likeness ; but sometimes a thing without life, and worthless.
1 Cor. Thus he says himself in his Epistle to the Corinthians, A
' ' man ought not to cover his head, forasmuch as he is the
Fs.39,9. i'tnage and glory of God. But the Prophet says, Man
^''- walketh in an image. And the Scripture sometimes takes a
Gen, 49, lion to represent royally, as. He couched as a lion, and as a
lion's whelp, who shall raise him up? And sometimes to
Ps,22, signify rapacity, as, a ravening and a roaring lion. And
^^' we ourselves do the same. For as things are compounded
and varied in themselves, they are filly adduced for various
images and examples. As when we would express our admir
ation of a beautiful woman, we say, she is like a picture ; and

Dead faith . Deceit works on ifomen. 239
when we admire a painting, we say that it speaks, that it Hom.
breathes. But we do not mean to express the same thing,  '-
but in one case lo mark likeness, in the other beauty. So
here wilh respect to form, in the one passage, it means a
model, or representation, a doctrine, or pattern of godliness ;
in the other, something that is lifeless, a mere appearance,
shew, and hypocrisy. Failh therefore, without works, is
fitly caUed a mere form without the power. For as a fair
and florid body, when it has no strength, is like a painted
%ure, so is a right faith apart from works. For let us
suppose any one to be covetous, a traitor, heady, and yet to
believe aright ; of what advantage is il, if he wants all the
qualities becoming a Christian, if he does not the works that
characterize godliness, but outdoes the Greeks in impiety,
when he is a mischief to those with whom he associates,
causes God lo be blasphemed, and the doctrine to be
slandered by his evil deeds ?
From such turn away, he says. But how is this, if men
are to be so in the latter limes ? There were probably then
such, in some degree at least, though not to the same excess.
But. in truth, through him he warns all to turn away from
such characters.
Ver. 6. For of this sort are they which creep into houses,
and lead captive silly women laden with sins, led away with
divers lusts.
Ver. 7. Ever learning, and never able to come to the
knowledge ofthe truth.
Do you see them employing the artifice of that old (2)
deceiver, the weapons which the devil used against Adam ?
Entering into houses, he says. Observe how he shews their
impudence by this expression', their dishonourable ways,
their deceitfulness. I.eading captive silly women, so that he
who is easy to be deceived is a silly woman, and nothing
like a man : for to be deceived is the part of silly women.
Laden with sins. See whence arises their persuasion, from
their sins, from their being conscious to themselves of nothing
good! And with great propriety has he said laden\ For' Lit.
this expression marks the multitude of their sins, and their '^"^^ '
•' Gr. ' by saying entering,' die word implies entering covertly.

3

240 Error never stops, yet never advances.
2 Tim. stale of disorder and confusion ; led away with divers lusts.
- He does not accuse nature, for it is not women simply, but
such women as these, that he blames. And why divers lusts?
by that are implied their various faults, their luxury, their dis
orderly conduct, their wantonness. Divers lusts, he says,
that is, of glory, of wealth, of pleasure, of self-wUl, of honour:
and perchance other vile desires are implied.
Ever learning, and never able to come to the knowledge of
the truth. He does nol say thus lo excuse, but to threaten
them severely ; for their understanding was callous, because
they had weighed themselves down with lusts and sins.
Ver, 8, Now as Jannes and Jambres withstood Moses, so
do these also resist the truth.
Who are these ' ? The magicians in the time of Moses.
But how is it their names are no where else introduced ?
Either they were handed down by tradition, or it is probable
that Paul knew them by inspiration.
Men of corrupt minds, he says, reprobate concerning the
faith. Ver. 9. But they shall proceed no further ; for their folly
shall be manifested unto all men, as theirs also was.
They shall proceed no further ; how then does he say
2 Tim. elsewhere, They will increase unto more ungodliness. He
there means, that beginning to innovate and to deceive, they
will not pause in their error, but will always invent new de
ceits and corrupt doctrines, for error is never stationary. But
here he says, that they shall not be able to deceive, nor carry
men away with them, for however at first they may seem to
impose upon them, they wUl soon and easily be delected.
For that he is speaking to this effect appears from what
follows. For their folly shall be manifest unto all.
Whence? Every way — as theirs also was. For if errors
flourish at first, they do not continue to the end, for so it is
wilh things that are not fair by nature, but fair in appearance ;
they flourish for a time, and then are detected, and come to
nought. But not such are our doctrines, and of these thou
art a witness, for in our doctrines there is no deceit, for who
would choose to die for a deceit?
foUowed Ver. 10, But thou hast fully known^ my doctrine. Where-
"P- l" B, has this punctuation.

Topics of encouragement undei- trial. 241
fore be strong ; for thou wert not merely present, but didst Hom.

follow closely. Here he seems to imply that the period had
been long, in that he says. Thou hast followed up my doctrine;
this refers to his discourse. Manner of life ; this to his
conduct. Purpose; this to his zeal, and the firmness of
his soul. I did not say these things, he says, and not do
them ; nor was I a philosopher in words only. Faith, long-
suffering. He means, how none of these things troubled
me. Charity, which those men had not ; patience, nor yet
this. Towards the heretics, he means, I shew much long-
suffering ; patience, that under persecution.
Ver. 11. Persecutions, afflictions.
There are two things that disquiet a teacher, the number
of heretics, and men's wanting fortitude to endure sufferings.
And yet he has ^ said much about these, that such always ' ^l- 1
have been, and always will be, and no age will be free from
them, and that they will not be able to injure us, and that
in the world there are vessels of gold and of silver. You see
how he proceeds to discourse about his afflictions, which
came upon me at Antioch, at Iconium, at Lystra.
Why has he selected these instances out of many ? Be
cause the rest was known lo Timothy, and these perhaps
were new events, and he does not mention the former ones,
for he is not enumerating them particularly, for he is not
actuated by ambition or vainglory, but he recounts them for
the consolation of his disciple, not from ostentation. And
here he speaks of Antioch in Pisidia, and Lystra, whence
Timothy himself was, Wliat persecutions I endured. There
was twofold matter of consolation, that I displayed a generous
zeal, and that I was not forsaken. It cannot be said, that
God abandoned me, but He rendered my crown more radiant.
What persecutions I endured: but out of them all the
Lord delivered me.
Ver. 12. Yea, and all those that will live godly in Christ
Jesus shall suffer persecution.
But why, he says, should I speak only of myself? Each (3)
one that will live godly will be persecuted. Here he calls
afflictions and sorrows, persecutions, for it is not possible
that a man pursuing the course of virtue should not be
exposed to grief, tribulation, and temptations. For how can
R

242 This life a time of trial, and false seemings.
2 Tim. he escape it who is treading in the strait and narrow way,
' " " and who has heard, that in the world ye shall have tribula-
JohnlD, „ ^ „ jt
33. tion ? If Job in his time said, The life of man upon earth
l°W' is a state of trial ; how much more was it so in those days ?
Ver. 13. But evil men and seducers shall wax worse and
worse, deceiving, and being deceived.
Let none of these things, he says, disturb thee, if they are
in prosperity, and thou in trials. Such is the nature of the
case. From my own instance thou mayest leam that it is
impossible for man, in his warfare with the wicked, not to
be exposed to tribulation. One cannot be in combat and
live luxuriously, one cannot be wrestling and feasting. Let
none therefore of those who are contending seek for ease or
joyous living. Again, the present state is contest, warfare,
tribulation, straits, and trials, and the very scene of conflicts.
The season for rest is not now, this is the time for toil and
labour. No one who has just stripped and anointed himself
thinks of ease. If thou thinkest of ease, why didst thou
.strip, or prepare to fight? ' But do I not maintain the fight?'
you say. What, when thou dost not conquer thy desires,
nor resist the evil bias of nature ?
Ver. 14. But continue thou in the things that thou hast
learned and hast been assured of, knowing of whom thou
hast learned them; And that from a child thou hast known
the holy Scriptures, which are able to make thee wise unto
salvation through faith which is in Christ Jesus.
What is this ? As the prophet David exhorted, saying,
Ps,37i,.Z?e not thou envious against the workers of -iniquity? so
Paul exhorts. Continue thou in the things which thou hast
learned, and not simply learned, but hast been assured qf,
that is, hast believed. And what have I believed ? That this
is the Life. And if thou seest things happening contrary to
thy belief, be not troubled. The same happened to Abraham,
Gen. 21, yet he was not affected at it. He had heard, In Isaac shall
'^- thy seed be called; and he was commanded to sacrifice
Isaac, yet he was not troubled nor dismayed. Let no one
be offended because of the wicked. This the Scripture
taught from the beginning.
What then, if the good be in prosperity, and the wicked
be punished ? The one is likely to happen, the other not so.

Suffering needful to the Righteous. 243
For the wicked will possibly be punished, but the good can Hom.
not always be rejoicing. No one was equal to Paul, yet he  -^

passed all his life in afflictions, iu tears and groanings night
and day. For the space of three years, he says, I ceased ^"^^'^'^^
not to team every one night and day tenth tears. And again:
That which cometh upon me daily. He did uot rejoice lo-i Cor.
day, and grieve to-morrow, but he ceased nol daily to grieve. ^^' ^^"
How then does he say. Evil men shall wax worse and worse?
He has not said, they shall find rest, but they shall wax
worse and worse. Their progress is for the worse. He has
not said, they shall be in prosperity. But if they are
punished, they are punished that thou mayest not suppose
their sins are unavenged. For since we are not deterred
fi-om wickedness by the fear of hell, in very tenderness He
rousBs us from our insensibiUty, and awakens us. If no
wicked man was ever punished, no one would believe that
God presides over human affairs. If all were punished, no
one would expect a future resurrection, since all had received
their due here. On this account He both punishes, and
forbears to punish. On this account the righteous suffer
tiibulation here, because they are sojourners, and strangers,
and are in a foreign country. The just therefore endure
these things for the purpose of trial. For hear what God
said to Job : Thinkest thou that I have warned thee other- Job 40,
wise, than that thou mightest appear just ' ? But sinners
when they endm-e any affliction, suffer but the punishment
of their sins. Under all circumstances, therefore, whether
afflictive or otherwise, let us give thanks to God. For both
are beneficial. He does nothing in haired or enmity to us,
but all things from care and consideration for us.
Knowing that from a child thou hast known the sacred
writings. The holy Scriptures he calls sacred wrilings. In
these thou wast nurtured, so that through them thy faith ought
to be firm and unshaken. For the root was laid deep, and
nourished by length of time '^, nor will any thing- subvert it.
And speaking of the holy Scriptures, he has added,
Which are able to make thee wise, that is, they will not
' This corresponds to Job xl. 8. c. xlii. 8.
in our version, which stands thus: Wilt <• B. has i» for ou, which must be
thou condemn Me, that thmt mayest be right.
righteous f Still he was approved.
r2

244 God's doings too deep for curious searchers.
2 Tim. suffer thee to have any foolish feeling, such as most men
— y — '- have. For he who knows the Scriptures as he ought, is not
^ ' offended at any thing that happens; he endures all things
manfully, referring them partly to faith, and to the incom
prehensible nature of the divine dispensation, and partly
knowing reasons for them, and finding examples in the
Scriptures. Since it is a great sign of knowledge not to be
curious about every thing, nor to wish to know all thuigs.
And if you will allow me, I will explain myself by an
example. Let us suppose a river, or rather rivers, (I ask no
allowance, I only speak of what rivers really are,) all are not
of the same depth. Some have a shallow bed, others one
deep enough to drown one unacquainted wilh it. In one
part there are whirlpools, and not in another. It is good
therefore to forbear lo make trial of all ", and it is no smaU
proof of knowledge not to wish to sound all the depths :
whereas he that would venture on every part of the river, is
really most ignorant of the peculiar nature of rivers, and will
often be in danger of perishing, from venturing into the
deeper parts with the same boldness wilh which he crossed
the shaUows. So it is in the things of God. He that will
know all things, and ventures to intrude into every thing,
he it is that is most ignorant what God is. And of rivers
indeed, the greater part is safe, and the depths and whirl
pools few, but with respect to the things of God, the greater
part is hidden, and it is not possible to trace out His works.
Why then art thou bent on drowning thyself in those
depths ?
Know this, however, that God dispenses all things, that
He provides for all, that we are free agents, that some things
He works, and some things He permits; that He wills nothing
evil to be done; that all things are not done by His will, but
some by ours also; all evil things by ours alone, all good
things by our will conjointly with His influence ; and that
nothing is without His knowledge. Therefore He worketh
all things'. Thou then knowing this canst reckon what
• Instead of, ' It is good,' &o. one as even to cause the destruction of
MS. has, ' So also of the questions those who are too curiously eager to
concerning God, some are such as to get knowledge.'
present a solution at once to the en- f i. e. Even what He permits is, to
quirer, but others so secret and hidden, us. His appointment.

Principles f 01- solving difficulties in them. 246
things are good, what are evil, and what are indifferent, Hom.
Thus virtue is good, vice is evil ; but riches and poverty,  .'
life and death, are things indifferent. If thou knowest this,
thou wilt know thereby, that the righteous are afflicted that
they may be crowned, the wicked, that they may receive the
punishment of their sins. But all sinners are not punished
here, lest the generality should disbelieve the Resurrection;
nor all the righteous afflicted, lest men should think that
vice, and not virtue, is approved. These are the rules and
limits. Bring what you will to the test of these, and you
will not be perplexed wilh doubt. For as there is among
calculators the number of six thousand, to which all things
can be reduced, and every thing can be divided and multi
plied in the scale of six thousand, and this is known lo all
who are acquainted with arithmetic ^ ; so he who knows those
rules, which I will briefly recapitulate, will never be offended.
And what are these ? That virtue is a good, vice an evil ; that
diseases, poverty, ill-treatment, false accusations, and the like,
are things indifferent ; that the righteous are afflicted here,
or if ever they are in prosperity, il is that virtue may not
appear odious ; that the wicked enjoy pleasure now that
hereafter they may be punished, or if they are sometimes
visited, it is that vice may not seem to be approved, nor their
actions to go unpunished ; that all are not punished, lest
there should be a disbelief of the time of resurrection ; that
even of the good, some who have done bad actions are quit
of them here; and of the wicked, some have good ones, andjyfatc. 6
are rewarded for them here, that their wickedness may be^-
punished hereafter ; that the works of God are for the most
part incomprehensible, and that the difference between us
and Him is greater than can be expressed. If we reason on
these grounds, nothing will be able to trouble or perplex us.
If we listen to the Scriptures continually, we shall find many
such examples.
Which are able, he says, to make ihee wise unto salvation.
For the Scriptures suggest to us what is to be done, and
what is not to be done. For hear this blessed one elsewhere
s y^i/ifiXTx. lit. letters. The y^a/i^- Hales suspects the number 6000, hut it
(iXTinTai taught reading, writing, and may refer to computations of money, as
arithmetic. See Johannes a Wower the talent contains 600 denarii, or
de Polymathia, c. vi. Greev. tom. ix. 6000 asses.

246 Divinations of devils condemned and defled.
2 Tim. saying. Thou art confldent that thou thyself art a guide of
~  ^ihe blind, a light of them which are in darkness, an in-
19.20. slructor of the foolish , a teacher of babes. Thou seest that
the Law is the light of them which are in darkness ; and if
that which sheweth the letter, the letter which killeth, is light,
what then is the Spirit which quickeneth ? If the Old
Covenant is light, what is the New, which contains so
many, and so great revelations ? where the difference is as
great, as if any one should open heaven to those who only
know the earth, and make all things there visible. There
we learn concerning hell, heaven, and judgment. Let us
not belie\ e in things irrational. They are nothing but im
posture. ' What,' you say, ' when what they foretell comes
to pass?' Il is because you believe it, if it does come to
pass. The impostor has taken thee captive. Thy life is in
his power, he manages thee as he will. If a captain of
robbers should have under his power and disposal the son of
a king, who had fled to him, preferring the desert, and his
lawless company, would he be able to pronounce whether he
would live or die ? Assuredly he would, not because he
knows the future, but because he is the disposer of his life or
death, the youth having- put himself in his power. For
according to his own pleasure, he may either kill him, or
spare his life, as he is become subject lo him, and it is equally
Satan's ^^ ^is ^ disposal to say whether thou shalt be rich or poor.
The greater part of the world have delivered themselves up
into the hands ofthe devil.
(5) And furthermore, it contributes much to favour the
pretences of these deceivers, that a man has accustomed
himself to believe in them. For no one takes notice of their
failures, but their lucky conjectures are observed. But if
these men have any power of prognosticating, bring them to
me, a believer. I say not this, as magnifying myself, (for it
is no great honour to be superior to these things,) and indeed
I am deep-laden with sins ; but with respect to these matters,
I will not be humble-minded; by the grace of God I despise
them all. Bring me this pretender to magic ; let him, if he
has any power of prognosticating, tell me what will happen
to me to-morrow. But he will not tell me. For I am under
the power of the King, and he has no claim to my allegiance

Their failures. Sin of enquiring of them. 247
or submission. I am far from his holes and caverns. I war Hom.
VIII
under the king. ' But some one committed theft,' you say,  -
' and this man discovered it.' This is not always true,
certainly, but for the most part absurdities and falsehoods.
For they know nothing. If indeed they know any thing,
they ought rather to speak of their own concerns, how the
numerous offerings to their idols have been stolen, how so
much of their gold has been melted. Why have they not
informed then- Priests ? Even for the sake of money, they
have not been able to give information when their idol-
temples have been burnt, and many have perished with
them''. Why do they not provide for their own safety? But
it is altogether a matter of chance, if they have predicted
any thing. With us there are prophets, and they do not
fail. They do not speak truth in one instance and falsehood
in another, but always declare the truth ; for this is the
privilege of foreknowledge.
Cease then fi-om this madness, I beseech you, if at least
you believe in Christ ; and if j'ou believe not, why do you
expose yourselves ? Why do you deceive ? How long will ye i King
halt on both your hips? Why do you go to them? WhyLxx".
inquire of them ? The instant you go to them, the instant
you inquire, you put yourself in slavery to them. For you
inquire, as if you beUeved. ' No,' you say, ' I do nol
inquire, as believing, but making trial of them.' But to make
trial, whether they speak the truth, is the part not of one who
believes that they are false, but of one who still doubts.
Wherefore then dost thou inquire what wUl happen ? For if
they answered, ' This will happen, but do so and so, and
thou wilt escape il ;' even in that case thou oughtest by no
means to be an idolater ; yet thy madness were not so great.
But if they foretell future events', he that listens to them
will gain nothing more than unavailing sorrow. The event
does not happen, but he suffers the uneasiness, and torments''
himself.

h He may allude to the burning of ' Downes thinks it should be ' events
Daphne, lamented by Libanius, Or. 61. not to come,' but the contrast is in the
which is preserved by St. Chrysostom foi-m of the prediction. The aorist
in his work on St. Babylas, §. 18. Ben. would justify ' The e-^ent perchance Aoes
t. 2, p, 566, where he also mentions this not happen,'
inability to discover the cause, ^ Lit, ' pickles,'

248 Eternal things best worth knowing before.
2 Tim, If it were for our good, God would not have grudged us
—  'this foreknowledge. He who has revealed to us things in
heaven, would not have envied us. For, All things. He says,
that I have heard of the Father I have made known unto
3otini5, you ; and, / call you not servants, but friends. Ye are my
^^' friends. Why then did He nol make these things known
unto us ? Because He would not have us concerned about
them. And as a proof that He does not envy us this know
ledge, such things were revealed to the ancients, because
they were babes, even about an ass', and the like. But to us,
because He would not have us concerned about such things,
He has not cared to reveal them. But what do we learn ?
Things which they never knew, for little indeed were all
those things of old. But what we are taught is this, that we
shall rise again, that we shall be immortal, and incorruptible,
that our life shall have no end, that all things will pass away,
that we shall be caught up in the clouds, that the wicked
shall suffer punishment, and numberless other things,
and in all these there is no falsehood. Is it not better to
know these than to hear that the ass that was lost is found ?
Lo, thou hast gotten thine ass ! Lo, thou hast found him!
What is thy gain ? Will he not soon be lost again some other
way? For ifhe leave thee not, at least thou wilt lose him in
thy death. But the things which I have mentioned, if we
will but hold them fast, we shall retain perpetually. These
therefore let us pursue. To these stable and enduring goods
let us attach ourselves. Let us not give heed to soothsayers,
fortune-tellers, and jugglers, but to God who knoweth all
things certainly, whose knowledge is universal. Thus we
shall know all that it befits us to know, and shall obtain all
good things, through the grace and lovingkindness, &c.
> Referring to 1 Sam. 9, 20.

HOMILY IX.

2 Tim. in. 16, 17.
All Scripture is given by inspiration of God, and is profltable
for doctrine, for reproof, for correction, for instruction in
righteousness : That the man qf God may he perfect,
throughly furnished unto all good works.
Ha\'ING offered much exhortation and consolation from
other sources, he adds that which is more perfect, derived
fi-om the Scriptures; and he is reasonably full in offering
consolation, because he has a great and sad thing to say.
For if Elisha, who was wilh his master to his last breath,
when he saw him departing as it were in death", rent his
garments for grief, what think you must this disciple suffer,
so loving and so beloved, upon hearing that his master was
about to die, and that he could not enjoy his company when
he was near his death, which is above all things apt to be
disti-essing ? For we are less grateful for the past time, when
we have been deprived of the more recent intercourse of
those who are departed. For this reason when he had
previously offered much consolation, he then discourses
concerning his own death : and this in no ordinary way, but
in words adapted to comfort him and fill him wilh joy; so
as to have it considered as a sacrifice rather than a death; a
migration, as in fact it was, and a removal to a better state.
" cv Tflo^ai TsXturm fl^^v avTtv riXiu- and strange manner of death,' The
rZtTo,. An old Lat, has 'by a new present Greek is difficult and suspected.

250 Scripture a full storehouse of instruction.
2 Tim. For I am now ready to be offered up, he says. For this
' reason he writes : All Scripture is given hy inspiration of
4, 6, God, and is profltable for doctrine, for reproof, for cor
rection, for instruction in righteousness. All what Scripture?
all that sacred writing, he means, of which I was speaking.
This is said of what he was discoursing of; about which he
said. From a child thou hast known the holy Scriptures.
All such, then, is given by inspiration of God ; therefore, he
means, do not doubt ; and it is profltable for doctrine, for
reproof for correction, for instruction in righteousness: that
the man of God maybe perfect, throughly furnished unto
all good works.
For doctrine. For thence we shall know, whether we
ought to learn or to be ignorant of any thing. Ajid thence
we may disprove what is false, thence we may be corrected
and brought to a right mind, may be comforted and consoled,
and if any thing is deficient, we may have it added to us.
Tliat the man of God may be perfect. For this is the
exhortation of the Scripture given, that the man of God may
be rendered perfect by it; without this therefore he cannot be
perfect. Thou hast the Scriptures, he says, in place of me.
If thou wouldest learn any thing, thou mayest learn it from
them. And if he thus wrote to Timothy, who was filled
with the Spirit, how much more to us !
Throughly furnished unto all good works; not merely
taking part in them, he means, but throughly furnished.
Chap. iv. 1 . / charge thee therefore before God, and the
Lord Jesus Christ, Wlio shall judge the quick and the
dead. He either means the wicked and the just, or the departed
and those that are sliU living ; for many will be left alive.
6 ^1™ ^^ ^^ former Epistle he raised his fears, saying, [ give thee
charge in the sight of God, Who quickeneth all things: but
here he sets before him what is more dreadful. Who shall
judge the quick and the dead, that is, Who shall call them
to account at His appearing and His kingdom. When shall
He judge? at His appearing with glory, and in His Idng-
dom. Either he says this to shew that He will not come
in the way that He now has come, or ' I call to witness His
coming, and His kingdom.' He calls Him to witness, shew-

Reproof to be tempered with exhortation. 251
ing that he had reminded Him of that appearing. Then Hom.

teaching him how he ought to preach the word, he adds,
Ver. 2, Preach the word: be instant in season, out of
season; reprove, rebuke, exhort with all longsuffering and
doctrine. What means in season, out of season? That is, have not
any limited season: let it always be thy season, nol only in
peace and security, and when sitting in the Church.
Whether thou be in danger, in prison, in chains, or going to
thy death, at that very time reprove. Withhold not rebuke,
for reproof is then most seasonable, when thy rebuke will be
most successful, when the reality is proved. Exhort, he
says. After the manner of physicians, having shewn the
wound, he gives the incision, he applies the plaister. For if
you omit either of these, the other becomes useless. If you
rebuke without convicting, you will seem to be rash, and no
one will tolerate it, but after the matter is proved, he will
submit to rebuke : before, he will be headstrong. And if
you convict and rebuke, but vehemently, and do not apply
exhortation ", all your labour will be lost. For conviction ''
is intolerable in itself, if consolation be not mingled with it.
As if incision, though salutai-y in itself, have not plenty of
lenitives to assuage the pain, the patient cannot endure cutting
and hacking, so it is in this matter.
With all longsuffering and doctrine. For he that reproves
is required lo be longsuffering, that he may not believe
hastily, and rebuke needs consolation, that it may be
received as it ought. And why to longsuffering does he
add doctrine ? ' Not as in anger, not as in hatred, not as
insulting over him, not as bavins: caught an enemy. Far be
these things from thee.' But how ? As loving, as sympa
thizing with him, as more distressed than himself at his grief,
as melted al his sufferings ? With all longsuffering and
doctrine. No ordinary teaching is implied,
Ver. 3, For the time will come when they will not endure
sound doctrine.
Before they grow stiffhecked^ , preoccupy them all. For

¦' Or comfort. = See on Stat. Hom. xii, Tr, p, 207,
^ The word translated reproof. note f.

252 F'alse teachers. Hardships of the true.
2 Tim. this reason he says, in season, out of season; do every thing,
^'^" so as to have willing disciples.
But after their own lusts, he says, shall they heap to
themselves teachers.
(2) Nothing can be more expressive than these words. For
by saying they shall heap to themselves, he shews the indis
criminate multitude of the teachers, as also by their being
elected by their disciples. Tliey shall heap to themselves
teachers, he says, having itching ears. Seeking for such as
speak to gratify aud delight their hearers.
Ver, 4. And they shall turn away their ears from the
truth, and, be turned unto fables.
This he foretells, not as willing to throw him into despair,
but to prepare him to bear it firmly, when it shall happen.
Matt. As Christ also did in saying, They will deliver you up,
' ' and they will scourge you, and bring you before the syna
gogues, for My name's sake. And this blessed man else-
Acts 20, where says, For I know this, that after my departure shall
grievous wolves enter in among you, not sparing the flock.
But this he said that they might watch, and duly use the
present opportunity.
Ver. 5. But watch thou in all things, endure affliction.
It was for this, therefore, that he foretold these things ; as
Christ also toward the end predicted that there should be
false Christs and false prophets; so he too, vvhen he was
about to depart, spoke of these things. But watch thou in
all things, endure affliction ; that is, labour, preoccupy their
minds before this pestilence assails them; secure the safety of
the sheep before the wolves enter in, every where endure
hardship. Do the work of an evangelist, make full proof of thy
ministry. Thus it was the work of an evangelist that he
should endure hardship, both in himself, and from those
without; make full proof of , that is, fulfil thy ministry. And
behold another necessity for his enduring affliction,
Ver. 6. For I am now ready to be poured out ^, and the
time of my departure is at hand.
He has not said of my sacrifice ; but, what is much more,
¦• i. e. as the drink-offering, E, V. to be offered up.

St. Paul's death a drink-offering, Timothy consoled. 253
of my being poured out. For the whole of the Sacrifice was hom,
not offered to God, but the whole of the drink-offering was, ^^'
Ver, 7, I have fought the good flght, I have flnished my
course, J have kept the faith.
Often, when I have taken the Apostle into my hands, and
have considered this passage, I have been at a loss to under
stand why Paul here speaks so loftily : / have fought the
good flght. But now by the grace of God I seem lo have
found it out. For what purpose then does he speak thus ?
He is desirous to console the despondency of his disciple,
and therefore bids him be of good cheer, since he was going
to his crown, having finished all his work, and obtained a
glorious end. Thou oughtest lo rejoice, he says, not to
grieve. And why? Because, / have fought a good flght.
As a father whose son was silting by him, bewailing his
orphan state, might console him, saying. Weep not my son ;
we have lived a good life, we have arrived at old age, and
now we leave thee. Our life has been irreproachable, we
depart with glory, and thou mayest be held in admiration
for our actions. Our king is much indebted to us. As if he
had said. We have raised trophies, we have conquered
enemies, and this not boastfully. God forbid ; but to raise
up his dejected son, and to encourage him by his praises to
bear firmly what had happened, to entertain good hopes,
and not to think it a matter grievous to be borne. For sad,
sad indeed is separation ; and hear Paul himself, saying. We i Thess.
being bereaved of^ you foi- a short time, in presence, not in^','
heart. If he then felt so much at being separated from his <pav,Mi,-
disciples, what thinkest thou were the feelings of Timothy? "''
If on parting from him whilst living he wept, so that Paul
says, Being mindful of thy tears, that I may be fllled with2 Tim.
joy, how much more at his death? These things then he '
wrote to console him. Indeed the whole Epistle is full of
consolation, and is a sorl of Testament. / have fought the
good flght, I have flnished my course, I have kept the faith.
A good flght, he says, therefore do thou engage in it. But is
that a good fight, where there are imprisonment, chains, and
death ? Yea, he says, for it fought in the cause of Christ,
and great crowns are won in it. The good flght ! There is
nothing worthier than this contest. This crown is without

254 St. Paul's Conflict, Race, and Crown.
2 Tim. end. This is not of olive leaves. It has not a human
^' ^' umpire. It has not men for spectators. The theatre is
crowded with Angels. There men labour many days, and
suffer hardships, and for one hour they receive the crown,
and immediately all the pleasure passes away. But here far
otherwise, it continues for ever in brightness, glory, and
honour. Henceforth we ought to rejoice. For I am enter
ing on my rest, I am leaving the race. Thou hast heard that
it is better to depart and to be with Christ,
I have finished my course. For it behoves us both to contend
and to run ; to contend, by enduring afflictions firmly, and to
run, not vainly, but to some good end. It is truly a good
fight, not only delighting, but benefiting the spectator : and
the race does not end in nothing. Il is not a mere display
of strength and of rivalry. It draws all up to heaven. This
race is brighter than the sun's, yea, this which Paul ran upon
earth, than that which he runs in heaven. And how had
he finished his course? He traversed the whole world, be
ginning from Galilee and Arabia, and advancing to the ex-
Rom, tremities of the earth, so that, as he says. From Jerusalem
' ^ ¦ and round about unto Illyricum I have fully preached the
Qospel qf Christ. He passed over the earth Uke a bird, or
rather more swiftly than a bird : for a bird only flies over it,
but he, having the wing of the Spirit, made his way through
numberless impediments, dangers, deaths, and calamities, so
that he was even fleeter than a bird. Had he been a mere
bird, he might have alighted and been taken, but being up
borne by the Spirit he soared above all snares, as a bird with
a wing of fire.
/ have kept the faith, he says. There were many things
that would have robbed him of it, not only human friendships,
but menaces and deaths, and countless other perils : but he
stood firm against all. How ? by being sober and watchful.
This might have sufficed for the consolation of his disciples,
but he further adds the rewards. And what are these ?
Ver. 8. Henceforth there is laid up for me a crown of
righteousness. Here again he calls virtue in general righteousness. Thou
shouldest not grieve that I shall depart, to be invested with
that crown which will by Christ be placed upon my head.

AL,

Christ comes beforehand to those who love His appearing. 255
But if I continued here, ti-uly thou mightest rather grieve, Hom.
and fear lest I should fail and perish.  ^
Ver. 8, Which the Lord, the righteous Judge, shall give
me at that day, and not to me only, but to all that love His
appearing. Here also he raises his mind. If to all, much more to (3)
Timothy, But he did not say, ' and to thee,' but to all;
meaning, if to all, much more to him. But how, it may bejvjoR
asked, is one to love the appearing of Christ ? By rejoicing
at His coming; and he who rejoices at His coming, will per
form works worthy of his joy; he will throw away his sub
stance if need be, and even his life, so that he may obtain
future blessings, that he may be thought worthy to behold
that second coming in a fitting state, in confidence, in bright
ness and glory. This is to love His appearing. He who loves
His appearing will do every thing to ensure, before His
general coming, a particular coming to himself And how,
you will say, is this possible ? Hear from Christ, who says.
If a man love 3Ie, he will keep My words, and My Father Johui4,
and I ivill come unto him, and make Our abode with him. '
And think how great a privilege il is that He who will appear
to aU generally, should promise to come to us in particular :
for He says. We will come and make Our abode with him.
If any man love His appearing, he will do every thing to in-
vile Him to himself, and to hold Him, that the light may
shine upon him. Let there be nothing unworthy of His
coming, and He will soon take up His abode wilh us.
And it is called His Epiphany^, because He will appear' \m(pi,-
above ^, and shine forth from on high. Let us therefore seek
those things that are above, and we shall soon draw down
those beams upon us. None of those who grovel below, and
bury themselves in this lower earth, will be able to view the
light of that Sun. None of those who defile themselves
with worldly things will be able to behold that Sun of righ
teousness. He shines on none of those who are so occupied.
Recover thyself a little, recover Ihyself from that depth, from
the waves of a worldly life, if thou wouldest see the Sun, and
enjoy His appearing. Then thou wilt see Him wilh great
confidence. Be even now a philosopher. Let nol a spirit

, Vila,.

256 All may exercise patience for Christ's sake.
2 Tim. of perverseness possess thee, lest He smite thee severely, and
*'^' bring thee low. Let not thy heart be hardened ; nor dark
ened, lest thou be shipwrecked there. Let there be no self-
deceit. For the rocks beneath the sea cause the most fatal
shipwrecks. Nourish no wild beasts, I mean evil passions,
worse than wUd beasts. Confide not in things ever flowing,
that thou mayest be able to stand firmly. None can stand
upon water, but upon a rock all find a secure footing.
Worldly things are as water, as a torrent, that passes away.
Ps.69,1. j'/ig Kjaters, he saith, are come in unto my soul. Spiritual
Ps.40,2. things are as a rock. For he saith. Thou hast set my feet upon
a rock. Worldly things are as mi^ and clay ; let us extri
cate ourselves from them. For so we shall be able to attain
to the appearing of Christ. Whatever may befall us, let us en
dure. It is a sufficient consolation in all circumstances that
we suffer for Christ, This divine incantation let us repeal,
and il will charm away the pain of every wound.
And how can we suffer for Christ, you ask ? If one accuse
thee falsely in any case, not on account of Christ, yet if
thou bearesl it patiently, if thou givest thanks, if thou prayest
for him, all this thou doest for Christ. But if thou curse
him, if thou utter discontent, if thou attempt to revenge it,
though thou shouldest not be able, it is uot for Christ's sake;
thou sufferest loss, and art deprived of thy reward on account
of thy intention. For it rests with us either to profit, or to
be injured, by afflictions. It depends not upon the nature of
the affliction, but upon the disposition of our own minds.
As, for instance, great were the sufferings of Job, yet he suf
fered with thankfulness ; and he was justified, not because he
suffered, but because in suffering he endured it thankfully.
Another under the same sufferings, yet not the same, for
none ever suffered like Job — but under lighter sufferings,
exclaims, is impatient, curses the whole world, and complains
against God. He is condemned and sentenced, not because
he suffered, but because he blasphemed ; and he blasphemed,
not from any necessity arising from his afflictions, since if
necessity arising from events were the cause. Job too must
have blasphemed ; but since he, who suffered more severely,
did no such thing, it did not come to pass from this cause,

Fear of God a flrm foundation. 257
but from the man's weakness of purpose. We want therefore Hom,
strength of soul, and nothing will then appeal- grievous, but  ^-
if our soul is weak, we find a grievance in every thing.
According to our dispositions, all things become tolerable
or intolerable. Let us strengthen our resolution, and we
shall bear all things easily. The ti-ee whose roots are fixed
deep in the earth is not shaken by the utmost violence ofthe
storm, but if it be set lightly in the surface of the ground, a
sUght gust of wind will tear it up fi-om the roots. So it is
with us ; if our flesh be nailed down by the fear of God,
nothing will be able to shake us ; but if we merely intend
well, a little shock will subvert and destroy us. Wherefore,
I exhort, let us bear all with much cheerfulness, imitating
the Prophet, who says. My soul cleaveth to Tliee; observe, he
says not, draweth nigh, but cleaveth to Thee; and again, My ¦pa.62,3.
soul thirsteth for Thee. He said not merely ' longeth,' that
he might by such words express the vehemence of his desire;
and again. Fix' myfiesh in Thy fear. For he wishes us soPs. ii9,
to cleave and be united to Him, that we may never be sepa- }fxx
rated from Him. If thus we hold by God, if thus we rivet
our thoughts upon Him, if we thirst with the love of Him, all
that we desire wiU be ours, and we shall obtain the good
things to come, in Jesus Christ our Lord, to Whom wilh the
Father and the Holy Ghost be glory, power, and honour,
now and for ever. Amen.
' lit. ' nail.' compare Gal. 5, 24.

HOMILY X.

2 Tim. iv, 9—13.
Do thy diligence to come shortly unto me : For Demas hath
forsaken me, having loved this present world, and is de
parted unto Thessalonica; Crescens to Qalatia, Titus unto
Dalmatia, Only Luke is with me. Take Mark, and
bring him with thee : for he is profitable to me for the
ministry. And Tychicus have I sent to Ephesus. The
cloke that I left at Troas with Carpus, when thou comest,
bring with thee, and the books, but especially the parch
ments.
It is worth while to inquire why he calls Timothy to him,
inasmuch as he was intrusted with a Church, and a whole
nation. It was uot from arrogance. For Paul was ready to
1 Tim come to him ; for we find him saying, But if I tarry long,
3) 16. that thou mayest know how thou oughtest to behave thyself
in the house of God. But he was withh olden by a strong
necessity. He was no longer master of his own movements.
He was in prison, and had been confined by Nero, and was
all but on the point of death. That this might not happen
before he saw his disciple, he therefore sends for him, de
siring to see him before he dies, and perhaps to deliver much
in charge to him. Wherefore he says. Hasten to come to
me before the winter.
For Demas hath forsaken me, having loved this present
world. He does not say, ' That I may see thee before I depart

St. Paul prepares Timothy for his death. 259
this life,' which would have grieved him, but ' because I am Hom.
alone,' he says, ' and have no one lo help or support me.'

For Demas hath forsaken me, having loved this present
world, and is departed to Thessalonica; thatis, having loved
his own ease and security from danger, he has chosen rather
to live luxuriously at home, than to suffer hardships with me,
and share my present dangers. He has blamed him alone,
not for the sake of blaming him, but to confirm us, that we
may not be effeminate in declining toils and dangers, for this
is, having loved this present world. At the same time he
wishes to draw his disciple to him.
Crescens to Galatia, Titus to Dalmatia.
These he does not censure. For Titus was one of the
most admirable men, so that to him he entrusted the affairs
of the island, no small island, I mean, but that great one of
Crete. Only Luke is with me. For he adhered to him inseparably.
It was he who wrote the Gospel, and the General^ Acts; he'xatoc
was devoted to labours, and to learning, and a man of forti- ""
tude ; of him Paul writes, whose praise is in the Qospel" 2 Cor.
throughout all the Churches. '
Take Mark, and bring him with thee, for he is profitable
to me for the ministry.
It is not for his own relief, but for the ministry of the Gos
pel, that he wanted him. For though imprisoned, he did
not cease to preach. So it was on the same account he sent
for Timothy, not for his own, but for the Gospel's sake, that
his death might occasion no disturbance to the faithful, when
many of his own disciples were present to prevent tumults,
and to console those who would scarce have endurance to
bear up at his death. For it is probable that the believers
at Rome were men of consequence.
And Tychicus have I sent to Ephesus. The cloak that I
left at Troas with Carpus, when thou comest bring with thee,
and the books, but especially the parchments.
The word here translated cloak" may mean a garment, or,
as some say, a bag, in which the books were contained. But
what had he to do with books, who was about to depart and
• He takes this to allude to the writ- >> fiXmn. Some make it an ecclesiaa-
ten Gospel, tioal vestment.
s2

260 God's vengeance on persecutors strengthens the weak.
2 Tim, go to God ? He needed them much, that he might deposit
— ^ — ^Ihem in the hands of the faithful, who would retain them in
place ofhis own teaching. All the faithful, then, would suffer
a great blow, but particularly those who were present at his
death, and then enjoyed his society. But the cloak he re
quires, that he might nol be obliged to receive one from
another. For we see him making a great point of avoiding
this ; and elsewhere, when he was addressing those from
Acts 20, Ephesus, he says. Ye know that these hands have ministered
to my necessities, and to those that were with me; and again.
It is more blessed to give than to receive.
Ver. 14. Alexander the coppersmith did me much evil ;
the Lord reward him according to his works.
Here he again makes mention of his trisd, nol WLshing
merely to censure and accuse the man, but lo prepare his
disciple for the conflicts, that he might bear them firmly.
Though they be mean and contemptible persons, and without
honour, who cause these trials, they ought all, he says, to be
borne with fortitude. For he who suffers wrong from any
great personage, receives no little distinction from the
superiority of him who does the wrong. But he who is
injured by a vile and abject person, suffers the greater an
noyance. He did me much evil, he says, that is, he perse
cuted me in various ways. But these things will not go
unpunished ! For the Lord will reward him according lo his
2 Tim. works. As he said above : What persecutions I endured, but
' ' out of them all the Lord delivered me. So also here he
consoles his disciples by a double consideration, that he
himself had suffered wrong, and that the other would be
rewarded for his evil deeds. Not that the Saints rejoice in
the punishment of their persecutors, but that the cause of
the Gospel required it, and the weaker would derive con
solation from it,
Ver. 15. Of whom be thou ware also ; for he hath greatly
withstood our words.
That is, he is hostile to us, and opposes us. He has not
said, Revenge, punish, expel him, although by the grace
given him he might have so done, but he does no such thing ;
nor does he arm Timothy against him, but only commands
him to avoid him, leaving vengeance to God, and for the

St. Paul, when deserted by men, supported by God. 261
consolation of the weaker he has said that He will reward Hom. X
him, which is a prophecy rather than an imprecation. And  '—

that he says these things to prepare the mind of his disciple,
is manifest also from what follows. But see how he mentions
other ofhis trials,
Ver, 16, At my first answer, he says, no man stood with
me, but all men forsook me: I pray God that it may not be
laid to their charge.
Do you see how he spares bis friends, notwithstanding it (2)
was a grievous thing they had done ? For it is not the same
thing to be despised by aliens, as by our own friends. Do
you see his intense dejection? It cannot be said, that I was
assailed by those without, but had comfort in the attention
and support of my friends ; for these also betrayed me.
All men, he says, for.sook me. And this was no Ught offence.
For if he that in war abandons one who is exposed to danger,
and shrinks from meeting the hands of his enemies, is justly
smitten by his friends, as having utterly betrayed their cause,
much more in the case of the Gospel. But what flrst
answer, does he speak of? He had stood before Nero, and
had escaped. But afterwards, because he had converted his
cup-bearer, he was beheaded. And here again is encourage
ment for his disciple in what follows.
Ver. 17. Notwithstanding, the Lord stood with me, and
strengthened me.
Though deserted by man, God doth not permit him to
suffer any harm. He strengthened me, he says, that is, He
gave me boldness in speaking. He suffered me not to sink,
Tliat by me the preaching might befidly known.
That is, might be fulfilled. Observe his great humility.
He does nol say He strengthened me as deserving of His
gift, but that the preaching, with which I was entrusted,
might be fully known. As if any one should wear a purple
robe and a diadem, and to that circumstance should owe
his safety.
And that all the Gentiles might hear.
What is this ? That the lustre of the Gospel, and the care
of His Providence for me, might be known to all.
And I was delivered out ofthe mouth ofthe lion.

262 Twofold deliverance. Sundry salutations.
^4^1?' ^^^' ^®' -^'"''^ '^^ ^^''^'^ ^^'^^^ deliver me from every evil
 work. See how near he had been to death. He had fallen into
the very jaws of the lion. For he calls Nero a lion from his
ferocity, and the violent and daring character of his govern
ment. The Lord delivered me, he says, and will deliver.
But if he says. He will deliver me, why does he say, / am
ready to be offered ? Attend to the expression. He delivered
me, he says, from the lion's mouth ; and again. He wi,ll
deliver me, nol from the lion's mouth, but from every evil
work. For then He delivered me from the danger; but now
that enough has been done for the Gospel, He will yet again
deliver me from every sin, that is, He will not suffer me to
depart with condemnation. For that he should be able to
'Rf:h.\2, resist unto blood striving against sin, and not yield, is a
deliverance from another lion, even the devil, so that this
preservation is greater than the former, when he seems to be
given up.
And will preserve me unto His heavenly kingdom ; to
Whom be glory for ever and ever. Amen.
This then is salvation, when we shine forth there. But what
means. He will preserve me unto His kingdom? He will
deliver me from all blame, and preserve me there. For this
is to be preserved unto His kingdom, to die here on account
Johni2, of il. For He that hateth his life in this world shall keep
^^' it unto life eternal.
To whom be glory. Lo, here is a doxology to the Son,
Ver. 19. Salute Priscilla and Aquila, and the household
qf Onesiphorus.
1 Tim. For he was then in Rome, of whom he said. The Lord
^' ^^' grant unto him that he may find mercy of the Lord in that
day. By this naming of him, he makes those of his house
hold also more zealous in such good actions.
Salute Priscilla and Aquila. These are they of whom
he makes continual mention, wilh whom too he had lodged,
and who had taken Apollos to them. He names the woman
first, as being I suppose more zealous, and more faithful, for
she had then received Apollos; or il might be done indiffer
ently. And it was to them no slight consolation to be thus

Inflrmities of Saints why permitted. 263
saluted '^, It conveyed a demonstration of esteem and love, Hom,
and a participation in much grace. For the bare salutation of — '- —
that holy and blessed man was sufficient to fill with grace
him who received it.
Ver. 20. Erastus abode at Corinth: but Trophimus have
I left at Miletum sick.
This Trophimus and Tychicus, we know from the book of
the Acts, sailed away with him from Judea, and were every
where his companions, perhaps as being more zealous than
the rest.
Trophimus I have left at Miletum sick. Why then didst <
thou not heal him, instead of leaving him ? The Apostles
could nol do every thing, or they did not dispense miraculous
gifts upon all occasions, lest more should be ascribed to
them than was right. The same thing is observable of those
blessed and righteous men, who were before them, as in the
case of Moses, whose voice was weak. Why was not this
defect removed ? Nay, be was often afflicted with grief and
dejection, and he was not admitted into the Land of Promise.
For many things were permitted by God, that the weak- (3)
ness of human nature might be manifested. And if with these
defects the insensible Jews could ask. Where is Moses who Ex. 32,
brought us out of the land of Egypt? how would they not^'
have been affected towards him if he had brought them also
into the Land of Promise? Ifhe had nol been suffered lo be
overpowered by the fear of Pharaoh, would they not have
thought him a God ? We see that the people of Lystra were
thus affected in the case of Paul and Barnabas, thinking
them to be Gods, when they rent their clothes, and ran in
among the people, crying out and saying. Sirs, why do ye Acts 14,
these things? we also are men of like passions with you.^*'^^'
Peter, again, when he had healed the man lame from his
birth, when all were amazed at the miracle, answered and
said. Ye men of Israel, why marvel ye at this, or why Acts 3,
look ye so earnestly on us, as though by our own power^'^'
or holiness we had made this man to walk ? Hear also
the blessed Paul, saying. There was given to me a thorn 2 Cor.
in thefiesh, lest I should be exalted above measure. But^^''^"
this, you say, was an expression of humility. Far from
" B, tr^if^wit, as had heen before conjectured.

264 God's power shewn in man's weakness.
2 Tim, it. Xhe thorn was not sent him that he might be humble,
— — - nor does he say this only out of humility. There are other
causes besides to be assigned for it. Observe therefore how
God, accounting for it, says, 3Iy grace is sufficient for thee ;
not ' that thou mayest not be exalted above measure,' but what ?
For my strength is made perfect in weakness. Two ends
therefore were answered at once : what was doing was made
clearly manifest, and the whole was ascribed to God. For
2 Cor. 4, this cause he has said elsewhere, We carry this treasure in
earthen vessels; that is, in bodies weak and liable to suf
fering. Why ? That the excellency qf the power may be of Qod,
and not qf us. If our bodies were not subject to infirmity, all
would be ascribed lo them. And elsewhere we see him
grieving at the infirmity of Epaphroditus, concerning whom
Phil. 2, he writes. He was sick nigh unto death, but Qod had mercy
on him. And many other instances there are ofhis ignorance
of events, which was profitable both for him and his
disciples. Trophimus I have left at Miletum sick. Miletus was
near Ephesus. Did this happen then when he sailed to
Judaea, or upon some other occasion ? For after he had
been in Rome, he returned to Spain, but whether he came
thence again into these parts, we know not '^. We see him
however deserted by all. For Demas, he says, hath forsaken
me. Crescens is departed into Qalatia, Titus to Dalmatia.
Erastus abode at Corinth. Trophimus have I left at Miletum
sick. Ver. 21. Do thy diligence to come before winter. Eubulus
greeteth thee, and Pudens^ and Linus, and Claudia.
This Linus, some say, was second ' Bishop ofthe Church of
Rome after Peter. And Claudia. You see how zealous for the
faith the women were, how ardent! Such was Priscilla and this
Claudia, already crucified, already prepared for the battle !
But why, when there were so many faithful, does he mention
only these women ? Manifestly because they in purpose had
already withdrawn from worldly affairs, and were illustrious.
rt This is however a strong presump- survived the persecution of Nero, and
tion that he did. See p, 168, note c. probably to have been Bishop in St.
e i, c. the next. See Euseb, iii. 2, Peter's lifetime, and supplied his place
and note in Reading's Ed, also Cave when absent.
Hist, Lit, Linus is thought not to have

What Women may do. Indwelling and aiding grace. 265
above others. For a woman, as such, meets not wilh any Hom.
impediments. It is the work of divine grace, that this sex  '—
should be impeded only in the affairs of this life, or ralhernot
even in them. For a woman undertakes no small share of
the whole administration, being the keeper of the house.
And without her not even political affairs could be properly
conducted. For if their domestic concerns were in a state of
confusion and disorder, those who are engaged in public
affairs would be kept at home, and poUlical business would
be ill managed. So that neither in those matters, as neither
in spiritual, is she inferior. For she is able, if so inclined,
to endme a thousand deaths. Accordingly many women have
suffered martyrdom. She is able lo practise chastity even
more than men, no such strong flame disturbing her; and
to shew forth modesty and gravity, and holiness, without Heb.l2,
which no one shall see the Lord; and contempt of wealth,^*'
if she will, and in short all other virtues.
Do thy diligence to come before winter. See how he urges
him, yet he does not say any thing lo grieve him. He does
not say, ' Before I die,' lest he should afflict him ; but, Before
winter, that thou be not detained.
Eubulus, he says, greeteth thee, and Pudens, and Linus,
and Claudia, and all the brethren. He does not men
tion the rest by name. Seest thou that those were the most
zealous ?
Ver. 22. The Lord Jesus Christ be with thy spirit.
There can be no better prayer than this. Grieve nol for
my departure. The Lord will be wilh thee. And he says,
not ' with thee,' but with thy spirit. Thus there is a twofold
assistance, the grace ofthe Spirit^, and God helping it. And
otherwise God will not be with us, if we have not spiritual
grace. For if we be deserted by grace, bow shall He be
with us ?
Grace be with us. Amen.
Thus he prays for himself too, that they may always be
well-pleasing to Him, that they may have grace together wilh
the spiritual gift, for where this is, nothing will be grievous.
For as he who beholds the king, and is in favour wilh him,
' i. c, the original Gift, without which he had been but a carnal person.

266 The Servant gains by losing for his Master's sake.
2 Tim. is sensible of no uneasiness ; so though our friends forsake
4 22, ,
— '- — ^us, though we be overtaken by calamity, we shall feel no
distress, if that grace be with us and fortify us.
Moral, g^j |jq^ gjjg^jj ^,g draw down grace upon us ? By doing
' what is pleasing to God, and obeying Him in all things. In
great houses do we not see those domestics in favour, who do
not regard their own interest, but with all zeal and alacrity
promote their masters', and who not from the compulsion of
the master, but from their own affection and good disposition,
order all things well. When they are always before their
eyes, when they are engaged in the house, when they are not
occupied in any private concerns, nor caring for their own,
but rather consider their masters' concerns as their own.
For he who makes what is his own his master's, does not
really give up his own to his master, but makes his interest
his own ; he commands even as himself in his affairs *, and
rules equally with him. He is often as much feared by the
domestics, and whatever he says his master says loo, and he
is henceforth dreaded by all his enemies.
And if he who in worldly concerns prefers his master's in
terests to his own, does not really neglect his own interest,
but rather advance il the more ; much more is this the case
in spiritual matters. Despise thine own concerns, and thou
wilt receive those of God. This He Himself wills. Despise
earth, and seize upon the kingdom of heaven. Dwell there,
not here. Be formidable there, nol here. If thou art formi
dable there, thou wilt be formidable not to men, but to
demons, and even to the devil himself But if thy depend
ence is on worldly wealth, thou wilt be contemptible to them,
and often to men too. Whatever be thy riches, thou wilt be
rich in servile things. But if thou despisest these, thou wilt
be radiant in the house of the King.
Such were the Aposties, despising a servile house and
worldly wealth ! And see how they commanded in the affairs
of their Master. ' Let one,' they said, ' be deUvered from
disease, another from the possession of devils: bind this
man, and loose that.' This was done by them on earth, but
Matt, it H^as fulfilled as in Heaven. For, whatever ye shall bind on
18, 18. i See Gen. xl. 4, 22,

Our best interest is in Heavenly gain. 267
earth, said He, shall be bound in Heaven. And greater power Hom.
than His own did He give them. And that I lie nol, appears

from His own words. He that believeth in Me, greater v:orks Jol>n
shall he do than these which I do. Why so ? Because this '
honour is reflected upon the Master''. As in our own affairs,
if the servant has great power, the master is the more admired,
for if the servant is so powerful, much more is he who com
mands him. But if any man, neglecting his master's service
thinks only of his wife, his son, or his servant, and seeks to
be rich, and lo lay up treasure there, by stealing and robbing
his master of his possessions, he is presently ruined, and his
wealth perishes with him.
Wherefore having these examples, I beseech you, let us
not regard our possessions, that we may regard ourselves :
nay, let us despise them, that we may obtain them. If we
despise them. He will take care of them; if we lake care of
them, God will despise them. Let us labour in the concerns
of God, not in our own, or rather really in our own, for His
are our own. I speak not of heaven', nor of earth, nor of
the things of this world: these are unworthy of Him. And
they belong alike to the faithful and the unbelievers. What
then do I speak of as His? His glory and His kingdom. 2 Tim.
These are His, and ours for His sake. How } If we be ' '
dead with Him, He says, we shall also live with Him. If
we suffer, we shall also reign with Him. We are become
Joint heirs, and are called His brethren. Why do we sink
below, when He is drawing us upward towards Himself?
How long shall we be poor, and beggarly ? Heaven is set
before us ; and do we linger on earth ? Is His kingdom
opened lo us, and do we choose such poverty as is here? Is
life immortal offered us, and do we spend ourselves for lands,
for wood and stones? Be truly rich. I would wish thee to
be so. Be covetous and rapacious, I blame thee not for it.
Here it is a fault not to be covetous, here it is blameworthy
not to be grasping. What then is this? The kingdom ^Matt.
Heaven suffereth violence, and the violent take it by force. ' ^'
h See Acts iv. 12, 13. v. 4. The through them.
power of our Lord, after He had re- ¦ i. e. the material heavens.
ceived His kingdom, was exercised

268 Real good may be seixed by all. Pains required.
2 Tim. There be thou violent ! be grasping ! It is not diminished by
' ¦ being seized upon. For neither is virtue divided, nor piety

lessened, nor the kingdom of Heaven, Virtue is increased
when thou seizest upon it, whilst temporal goods are lessened
when they are seized upon. And this appears from hence:
Let there be ten thousand men in a city; if all seize on
virtue, it is multiplied, for they become righteous in ten
thousand things'' If no one seizes upon it, it is diminished,
for it is no where to be found,
(5) Thou seest then that good things are multiplied on being
possessed by many, but earthlj' goods are rat"her diminished
by seizing. Let us not therefore sit down content wilh
poverty, but let us choose riches. God is then rich, when
Eom.io, those who enjoy His kingdom are many. For He is rich, it
is said, unto all that call upon Him. Increase then His
substance; and thou wilt increase it by taking possession of
it, by being covetous of it, by violently seizing il. And truly
there is need of violence. Wherefore ? Because there are so
many impediments, as wives and children, cares and worldly
business; besides those demons, and him who is the ruler
of them, the devil. There is need then of violence, there is
need of fortitude. He who lakes by violence is exposed to
toils. How ? He endures all things, he contends against
necessities. How ? He almost attempts impossibilities. If
such are those who take by violence, and we shrink from
attempting even what is possible, how shall we ever win ? or
when shall we enjoy the things for which we strive ? Tlie
violent, it is said, take the kingdom of heaven by force.
Violence and rapacity are needed. For it is not simply set
before us, and ready to our hands. He who seizes by
violence, is ever sober and watchful, he is anxious and
thoughtful, that he may make his seizure at a seasonable
time. Dost thou not see that in war he who is about to
make a seizure keeps watch and is under arms the whole
night ? If then they who aim at seizing upon worldly goods,
watch and are armed all the night long, should we, who wish
k Lit. ' they become righteous in xxlcig- ' for it is formed in ten ousand
ten thousand,' but the true reading is righteous men ;' as has been conjectured
perhaps iv yet^ retg /AV^ioif yivtrai S/- from an Old L at.

Activity needful to keep our gains. 269
to seize upon spiritual things, sleep and snore in the day, Hom.
and continue always naked and unarmed? For he who is .
engaged in sin is unarmed; as he who practises righteous
ness is armed. We do not fortify ourselves with almsgiving.
We do not prepare for ourselves lamps that are burning, we
do not fence ourselves in spiritual armour. We do not learn
the way that leads thither. We are not sober and watchful,
and therefore we can seize no spoil.
If a man wishes to make an attempt on a kingdom, does
he not set death before him in a thousand shapes? Is he
not armed al all points, does he not practise the art of war,
does he not do every thing- with this view, and so rush on
to the attack ? But we do nol act thus. We wish to take
the spoil while we are sleeping, and therefore we come off
with empty hands. Dost thou not see plunderers, how they
flee, how rapidly they move ? how Ihej' force their way
through every thing ? And there is need of expedition here.
The devil is in pursuit of thee. He orders those before to
detain thee. But if thou art strong, if thou art watchful,
thou wilt spurn one, and thrust aside another, and escape
from all, as a bird. Yea, if thou depart hence, if thou escape
from the market aud the tumult, I mean this life, and arrive
at those higher regions beyond these, in the world lo come.
For there, as in a solitude, there is no tumult, no one to
disturb, or to stay thy course.
Hast thou seized ? Yet a little exertion is needed after
the seizure, that what thou bast seized may not be taken
fi-om thee. If we run on, if we look to none of those things
that are set before our eyes, if we consider nothing but how
we may escape from those who would hinder us, we shall be
able to retain with all security what we have seized. Hast
thou seized on chastity? Tarry not; flee beyond the reach
of the devil. If he sees that he cannot overtake thee, he
will cease to pursue ; as we, when we can no longer see
those who have robbed us, despair of the pursuit, and do not
pursue, nor call on others to stop thief, but suffer them to
escape. So do thou run vigorously at the beginning, and
when thou art beyond the reach of the devil, he will not
afterwards attack thee, but thou wilt be in safety, securely
enjoying those unspeakable blessings, which God grant that

270 Doxology.
2 Tim. we may all obtain through Jesus Christ our Lord. To Whom
—^ — '- with the Father, and the Holy Ghost, be glory, power,
honour, and worship, now and for ever, and world without
end. Amen.

HOMILIES OF
S. JOHN CHRYSOSTOM, ON THE
EPISTLE OF ST. PAUL TO TITUS.

HOMILY I.

Titus i. 1 — 4.

Paul, a servant of God, and an Apostle qf Jesus Christ,
according to the faith of God's elect, and the acknowledg
ing of the truth which is after godliness ; In hope of
eternal life, which God, that cannot lie, promised before
the world began; But hath in due times manifested His
word through preaching, which is committed unto me
according to the commandment of God our Saviour ; To
Titus, mine own son after the common faith; Grace,
mercy, and peace, from God the Father, and the Lord
Jesus Christ our Saviour.
Titus was an approved one of the companions of Paul ;
otherwise, he would not have committed to him the charge
of that whole island, nor would he have commanded him to
supply what was deficient, as he says. That thou shouldest y. b.
set in order the things that are wanting. He would not
have given him jurisdiction over so many Bishops, if he had
not placed great confidence in him. They say that he also
was a young man, because he calls him his son, though
this does not prove it. I think that there is mention made

272 Character of Titus. Matter and date of tlie Epistle.
Thus of him in the Acts'. Perhaps he was a Corinthian, unless
^' ^¦"^' there was some other of the same name. And he summons
^3'" ^' Zenas, and orders ApoUos to be sent to him, never Titus,
For he also attests their superior virtue and courage in the
presence of the Emperor.
Some time seems to have since elapsed, and Paul, when
he wrote this Epistie, appears to have been at liberty. For
he says nothing about his trials, but dwells continually upon
the grace of God, as being a sufficient encouragement to
believers to persevere in virtue. For to learn what they had
deserved, and to what state they had been transferred, and
that by grace, and what had been vouchsafed them, was no
little encouragement. He takes aim also against the Jews,
and if he censures the whole nation, we need not wonder, for
Gal.3,i.he does the same in the case of the Galatians, saying, 0
foolish Galatians. And this does not proceed from a cen
sorious temper, but from affection. For if it were done for
his own sake, one might fairly blame him ; but if from the
fervour of his zeal for the Gospel, it was not done reproach
fully. Christ too, on many occasions, reproached the Scribes
and Pharisees, not on his own account, but because they
were the ruin of all the rest.
And he writes a short Epistle, wilh good reason, and this
is a proof of the virtue of Titus, that he did not require
many words, but a short remembrance. But this Epistle
seems lo have been written before that lo Timothy, for that
he wrote as near his end and in prison, but here, as free and
Tit. 3, at liberty. For his saying, / have determined to winter at
Nicopolis, is a proof that he was not yet in bonds, as when
he wrote to Timothy.
Ver, 1 , Paul, a servant of God, and an Apostle of Jesus
Christ, according to the faith of God's elect.
You observe how he uses these expressions indifferently,
sometimes calling himself the servant of God, and sometimes
the servant of Christ, thus making no difference between the
Father and the Son.
According to the faith of God's elect, and the acknow-
• In the Vulgate, Acts 18, 7. there name. In the Syriac, which St. Chry-
is mention of Titus, sumamed Justits, sostom might know, Titus stands for'
at Corinth, and a few MSS. have the Justus.

Grace and free will. God rewards for what He gave. 273
ledging of the truth which is after godliness. In hope of Hom,
eternal life.

According to the faith of God's elect. Is it because thou
hast believed, or rather because thou wast intrusted? I
think he meant, that he was intrusted with God's elect, that
is, not for any achievements of mine, nor fi-om my toils and
labours, did I receive this dignity. It was wholly the effect
of His goodness who intrusted me. Yet thatthe grace may
not seem without reason, (for still the whole was not of Him,
for why did He not intrust it to others ?) he therefore adds.
And the acknowledging of the truth that is after godli
ness. For it was for this acknowledgment that I was in
trusted, or rather it was of His grace that this too vvas
intrusted to me, for He was the author of this also. Whence
Christ Himself said. Ye have not chosen Me, but I A<7i-e Johnio,
chosen you. And elsewhere this same blessed one writes, '
/ shall know, even as also I am known. And again. If !}^°'-
may apprehend that, for which also I am apprehended of Fh.i\. 3,
Christ Jesus. First we are apprehended, and afterwards we ^^^
know : first we are known, and then we apprehend ' : first
we were called, and then we obeyed. But in saying, accord
ing to the faith of the elect, all is reckoned to them, because
on their account I am an Apostle, not for my worthiness, but
for the elect's sake. As he elsewhere says. All things are l Cor.
yours, whether Paul, or Apollos. '
And the acknowledging the truth that is after godline.ss.
For there is a truth in other things, that is not according to
godUness ; for knowledge in matters of agriculture, knowledge
of the arts, is true knowledge ; but this truth is after godli
ness. Or this, according to faith, means that they beUeved,
as the other elect believed, and acknowledged the truth.
This acknowledging then is from faith, and not from reason
ings. In hope of eternal life. He spoke of the present life,
which is in the grace of God, and he also speaks of the
future, and sets before us the rewards that follow the mercies
which God has bestowed upon us. For He is willing to
crown us because we have believed, and have been delivered
" Al, First we are apprehended, and known, and then we know,
afterwards we apprehend ; first we are T

274 Trutii and Type. God's eternal Promise.
Titos from error. Observe how the introduction is full of the
' ' ^- . mercies of God, and this whole Epistle is especially of the

same character, thus exciting the holy man himself, and his
disciples also, to greater exertions. For nothing profits us
so much as constantly lo remember the mercies of God,
whether public or private. And if our hearts are warmed
when we receive the favours of our friends, or hear some kind
word or deed of theirs, much more shaU we be zealous in
His service when we see into what dangers we had fallen,
and that God has delivered us from them all.
And the acknowledging of the truth. This he says with
reference to the type. For that was an acknowledging and a
godliness, yet not of the Truths, yet neither was il falsehood,
it was godUness, but it was in type and figure. And he has
well said. In hope of eternal life. For the former was in
Kom. hope of the present life. For il is said, he that doeth these
1") s. things shall live in them. You see how at the beginning he
sets forth the difference of grace. They are not the elect,
but we. For if they were once called the elect, yet are they
no longer called so.
Ver. 2. Wliich God, that cannot lie, promised before the
wm-ld began.
Thai is, not now upon a change of mind, but from the
beginning it was so foreordained. This he often asserts,
¦D J as when he says. Separated unto the Gospel of God. And
1, again, Whom He did foreknow. He also did predestinate.
29°™' ' Thus shewing our high origin, in that He did not love us
now first, but from the beginning : and it is no littie matter
to be loved of old, and from the beginning,
(2) Which God, that cannot lie, 'promised. If He cannot lie,
wbat He has promised will assuredly be fulfilled. If He
cannot lie, we ought not to doubt it, though it be after death.
Which God, that cannot lie, he says, promised before the
world began ; by this also, before the world began, he shews
that it is worthy of our belief. It is not because the Jews
have not come in, that these things are promised. It had
been so planned from the first. Hear therefore what he says,
" Thus our Lord, speaking as a Jew, cometh, and now is, when the true wor-
said, (John 4, 22.) We know what we shippers shall worship the Father in
worship; and yet v. 23. The hour spirit and in truth.

The Gospel a Proclamation from God. 275
Sut hath in His own ' times manifested. Hom.
Wherefore then was the delay? From His concern for — '- —

men, and that it might be done at a seasonable time. It is'P^- 119,
125.
time for Thee, Lord, to loork, says the Prophet. For by His
own ' times is meant the suitable times, the due, the fitting.
Ver. 3. But hath in due times manifested His word
through preaching, which is committed unto me.
That is, the preaching is committed unto me. For this
included every thing, the Gospel, and things present, and
things future, life, and godliness, and faith, and all things at
once. Through preaching, that is, openly and with all bold
ness, for this is the meaning of preaching. For as a herald
proclaims '' in the theatre in the presence of all, so also we
preach, adding nothing, but declaring the things which
we have heard. For the excellence of a herald consists in
proclaiming to all what has really happened, not in adding
or taking away any thing. If therefore it is necessary to
preach, it is necessary to do it with boldness of speech.
Otherwise, it is not preaching. On this account Christ did
not say. Tell it upon the housetops, but preach upon the Ma.tt.
housetops; shewing both by the place and by the manner^"' ^''
what was to be done.
Which is committed unto me according to the command
ment of God our Saviour,
The expressions, committed unto me, and, according to
the comrnandment, shew the matter to be worthy of credit,
so that no one should think it discreditable, nor be hesi
tating about it, or discontented. If then it is a command
ment, it is not at my disposal. I fulfil what is commanded.
For of things to be done, some are in our power, others
are not. For what He commands, that is not in our
power, what He permits, is left to our choice. For in
stance. Whosoever shall say to his brother, Thou fool. Matt. 5,
shall be in danger qf hell fire. This is a commandment.
And again. If thou bring thy gift to the altar, and there ^^tt.b,
rememberest that thy brother hath ought against thee, leave '
there thy gift before the altar, and go thy way; first be
reconciled to thy brother, and then come and offer thy gift,
<= Or, its own, tS'mt, E. V. due. for preaching.
"• xtifimi, the same word as is used
T 2

276 Counsels of perfection. Some sons not true ones.
Titus This also is a command. But when He says, If thou wilt
-^j^^^ be perfect, go and sell all that thou hast: and. He that is
19, 21. able to receive it, let him receive it: this is not a command,
19^12, ^°'" ^^^ makes His hearer the disposer of the matter, and leaves
him the choice, whether he will do it or not. For these
things we may either do or not do. But commandments are
not left to our choice, we must either perform them, or be
punished for not doing so. This is implied when he says,
1 Cor. 9, Necessity is laid upon me; yea woe is unto me, if I preach
not the Qospel. This I will state more plainly, that it may
be manifest to all. For instance, He that is intrusted with
the government of the Church, and honoured with the office
of a Bishop, if he does not declare to the people what they
ought to do, will have to answer for it. But the layman is
under no such obligation. On this account Paul also says,
According to the commandment of God our Saviour, I do
this. And see how the epithets fit in to what I have said.
For having said above, God who cannot lie, here he says,
According to the commandment of God our Saviour. If
then He is our Saviour, and He commanded these things
wilh a view that we should be saved, il is not from a love of
command. It is a matter offaith, and the commandment of
God our Saviour.
" yturla) To Titus mine own ' son, that is, my true son. For it is
possible for men not to be true sons, as he of whom he says,
1 Cor.5, If any man that is called a brother be a fornicator, or
^^' covetous, or an idolater, or a railer, or a drunkard, with
2 rixu, such an one no not to eat. Here is a son ^, but not a true
son. A son indeed he is, because he has once received the
grace, and has been regenerated : but he is not a true son,
because he is unworthy of his Father, and a deserter to the
usurped sovereignty of another. For in children by nature,
the true and the spurious are determined by the father that
begot, and the mother who bore them. But it is not so in
this case, but il depends on the disposition. For one who
was a true son may become spurious, and a spurious son
may become a true one. For it is nol the force of nature,
but the power of choice, on which it depends, whence it is
subject to frequent changes. Onesimus was a true son, but
he was again not true, for he became unprofitable ; then he

Christian equality. Dangers of the Episcopate. 277
again became a true son, so as to be called by the Apostle Hom;
his own bowels.

\eY. 4, To Titus, mine own son after the commion faith. 12,
What is after the common faith? After he had called
him his own son, and assumed the dignity of a father, hear
how it is that he lessens and lowers that honour. He adds.
After the common faith ; that is, with respect to the faith I
have no advantage over thee; for it is common, and both
thou and I were born by it. Whence then does he call him
his son ? Either only wi,slnngto express bis affection for him,
or his priority in the Gospel, or to shew that Titus had been
enlightened by him. On this account he calls the faithful
both children and brethren ; brethren, because they were
born by the same faith ; children, because it was by his
hands. By mentioning the common faith, therefore, he in
timates their brotherhood.
Ver, 4, Qrace and peace from Qod the Father, and the
Lord Jesus Christ our Saviour.
Because he had called him his son, he adds, from God the (3)
Father, to elevate his mind by shewing Whose son he was,
and by not only naming the common faith, but by adding
our Father, he implies that he has this honour equally with
himself Observe also how he offers the same prayers forRioRAL.
the Teacher, as for the disciples and the multitude. For
indeed he needs such prayers as much, or rather more than
they, by how much he has greater enmities to encounter,
and is more exposed to the necessity of offending God. For
the higher is the dignity, the greater are the dangers of the
priestly office. For one good act in his episcopal office is
sufficient to raise him to heaven, and one error lo sink him
to hell itself. For, to pass over all other cases of daily
occuiTence, if he happens, either from fiieudship or any
other cause, to have advanced an unworthy person to a
Bishopric, and have committed to him the rule of a great
city, see to how great a flame he renders himself obnoxious.
For not only will he have to account for the souls that are
lost, for they are lost through the man's irreligion, but for all
that is done amiss by the other. For he that is irreligious in
a private station will be much more so when he is raised to
power. It is much indeed, if a pious man continue such

278 Dangers and difflculties of Bishops.
Titus after bis elevation to rule. For he is then more strongly
''^' assailed by vainglory, and the love of wealth, and self-will,
when oflSce gives him the power; and by offences, insults, and
reproaches, and numberless other evils. If therefore any one
be irreligious, he will become more so when raised to office ;
and he who appoints such a ruler will be answerable for all
the offences committed by him, and for the whole people.
Matt. But if it is said of him who gives offence to one soul, // loere
' ' better for him that a millstone were hanged about his neck,
and that he were drowned in the depth of the sea ; what
will he have to suffer who offends so many souls, whole cities
and populations, and multitudes of families^, men, women,
children, citizens, and husbandmen, the inhabitants of the city
itself, and of all places subject to it ? To say thrice as much
more is lo say nothing, so severe is the vengeance and the
punishment to which he will be obnoxious. So that a
Bishop especially needs the grace and peace of God. For if
without these he governs the people, all is ruined and lost,
for want of those helms. And though he be skilled in the
art of steering, be will sink the vessel and those that sail in
it, if he has not these helms, the grace and peace of God.
Hence I am struck with astonishment at those who desire
so great a burden. Wretched and unhappy man, seest thou
what it is thou desiresl ? If thou art by thyself, unknown and
undistinguished, though thou committest ten thousand faults,
thou hast only one soul for which to give an account, and for
it alone wilt thou be answerable. But when thou art raised
to this office, consider for how many persons thou art ob-
Heb.13, noxious to punishment. Hear what Paul saj's. Obey them that
have the rule over you, and submit yourselves: for they watch
for your souls as they that must give account. But dost
thou desire honour and power ? But what pleasure is there in
this honour ? I confess, I see not. For to be a ruler indeed
is not possible, since it depends upon those under thy rule
to obey or not. And to any one who considers the matter
closely, it will appear that a Bishop does not so much come
to rule, as lo serve a multitude of masters, who are of oppo
site desires and sentiments. For what one commends,
« So Sav. mar, Edd, ' souls,'

Evil men slander their pastors for excuses. 279
another blames; what this man censures, that admires. To Hom

whom therefore shall he listen, wilh whom shall he comply ? ¦
It is impossible ! And the slave that is bought with money
complains if his master's commands are contrary to each
other. But shouldest thou grieve, when so many masters
give thee contrary orders, thou art condemned even for this,
and all mouths are opened against thee. Tell me then, is
this honour, is this rule, is this power ?
One who holds the Episcopal office has required a contri- (4)
bution of money. He who is unwilling to contribute not
only withholds it, but that he may not seem to withhold it
from indifference, he accuses his Bishop. He is a thief, he
says, a robber, he engulphs the goods of the poor, he devours
the rights of the needy. Cease thy calumnies ! How long
wilt thou say these things? Wilt thou not contribute ? No one
compels thee, there is no constraint. Why dost thou revile
him who counsels and advises thee .'' Is any one reduced to
need, andhefrom inability, or some otherhindrance,has nollent
a hand ? No allowance is made for him, the reproaches in
this case are worse than in the other. This then is govern
ment! And he cannot avenge himself For they are his
own bowels, and as though the bowels be swollen, and
though they give pain to the head and the rest of the body,
we venture not on revenge, we cannot take a sword and
pierce them; so if one of those under our rule be of such
sort, and create trouble and disorder by these accusations,
we dare not avenge ourselves, for this would be far from the
disposition of a father, but we must endure the grief till he
becomes sound and well.
The slave bought wilh money has an appointed work,
which when he has performed, he is afterwards his own mas
ter. But the Bishop is distracted on every side, and is ex
pected to do many things that are beyond his power. If he
knows not how to speak, there is great murmuring ; and if
he can speak, then he is accused of being vainglorious. If
he cannot raise the dead, he is of no worth, they say : such
an one is pious, but this man is not. If he eats a moderate
meal, for this he is accused, he ought to be strangled, they
say. If he is seen at the bath ', he is much censured. In i see p,
short, he ought not to look upon the sun ! If he does the ^^^^

280 Grudging men would exact extreme self-denial.
Titus same things that I do, if he bathes, eats and drinks, and
-i-t- wears the same clothing, and has the care of a house and
servants, on what account is he set over me? But he has do
mestics to minister to him, and an ass to ride upon, why then
is he set over me ? But say, ought he then to have no one to
wait upon him ? Ought he himself to light his own fire, to
draw water, to cleave wood, to go to market? How great a
degradation would this be ! Even the holy Apostles would
not that any ministers ofthe word should attend upon the tables
of the widows, but they considered it a business unworthy of
them : and would you degrade them to the offices of your
own domestics ? Why dost not tiiou, who commandest these
things, come and perform these services ? Tell me, does not
he minister to thee a better service than thine, which is
bodily ? Why dost thou not send thy domestic to wait upon
him? Christ washed the feet of His disciples; is it a great
thing for thee to give this service to thy Teacher ? But thou
art not willing to render it thyself, and thou grudgest it to
him. Ought he then to draw his Uvelihood from heaven ?
But God wills not so.
But you say, ' Had the Apostles free men to serve them ?'
Would you then hear how the Apostles lived ? They made
long journeys, and free men and honourable women laid
down their lives and souls for their relief. But hear this
Philip, blessed Apostle thus exhorting; Hold such in reputation:
2,29.30. ^jj J again, Because for the work of Christ he was nigh unto
death, not regarding his life, to supply your lack of service
toward me. See what he says ! but thou hast not a word to
throw away upon thy spiritual father, much less wilt thou
submit to any danger in his behalf But thou sayest, ' He
ought not to frequent the bath.' And where is this forbidden ?
there is nothing honourable in being unclean.
These are not the things we find blamed or applauded at
all. For the qualities which a Bishop is required to possess
are different, as to be blameless, sober, orderly, hospitable,
apt to teach. These the Apostie requires, and these we
ought to look for in a ruler of the Church, but nothing
further. Thou art not more strict than Paul, or rather more
strict than the Spirit. If he be a striker, or violent, or cruel,
and unmerciful, accuse him. These things are unworthy of

Bishops must take care of themselves for the Church. 281
a Bishop, If he be luxurious, this also is censurable. But Hom.
if he takes care of his body that he may miaister to thee, if — ~ —
he attends to his health that he may be useful, ought he for
this to be accused ? Knowest thou not that bodily infirmity
no less than infirmity of soul injures both us and the
Church ? Why, otherwise, does Paul attend to this matter,
in writing to Timothy, Use a little wine for thy stomach's 1 Tim.
sake, and thy often inflrmities? For if we could practise ' '
virtue with the soul alone, we need not take care of the body.
And why then were we born at all ? But if this has con
tributed a great share, is it not the extreme of folly to
neglect it?
For suppose a man honoured with the Bishopric, and
intrusted with a public charge of the Church, and let bim in
other respects be virtuous, and have every quality, which a
priest ought to possess, yet let him be always confined to his
bed by reason of great infirmity, what service will he be able
to render ? Upon what mission can he go ? what visitation
can he undertake ? whom can he rebuke or admonish t These
things I say, that you may learn not causelessly to accuse
him, but rather may receive him favourably ; as also that if
any one desire rule in the Church, seeing the shower of
abuse that attends it, he may quench that desire. Great
indeed is the danger of such a station, and it requires the
grace and peace of God. Which that we may have abun
dantly, do you pray for us, and we for you, that practising
virtue aright we may so obtain the blessings promised, through
Jesus Christ, wilh Whom, &c.

HOMILY IL

Titus i. 5, 6.
For this cause left I thee in Crete, that thou shouldest set in
order the things that are wanting, and ordain elders in
every city as I had appointed thee : ff any be blameless,
the husband of one wife, having faithful children, not
accused of riot, or unruly.
The whole life of men in ancient times was one of action
and contention ; ours on the contrary is a Ufe of indolence.
They knew that they were brought into the world for this
purpose, that they might labour according to the will of Him
who brought them into it; but we, as if we had been placed
here but to eat and drink, and lead a life of pleasure, we pay
no regard to spiritual things. I speak not only of the
Apostles, but of those that followed them. You see them
accordingly traversing all places, and pursuing this as their
only business, living altogether as in a foreign land, as those
who had no city upon earth. Hear therefore what the
blessed Apostle saith.
For this cause left I thee in Crete.
As if the whole world had been one house, they divided it
among themselves, administering its affairs every where, each
taking care ofhis several portion of it.
For this cause left I thee in Crete, that thou shouldest set
in order the things that are wanting.
He does not command this in an imperious manner; that
thou shouldest set in order, he says. Here we see a soul
free fi-om all envy, seeking every where the advantage of his

Wise rulers trust others. Second Marriages. 283
disciples, not curiously solicitous, whether the good was Hom.
done by himself or by another. For where there was a case  : —
of danger and great difficulty, he in his own person set it in
order. But those things which were rather attended with
honour and praise he committed to his disciple, as the
ordination of Bishops, and such other things as required
some farther arrangement *, or, so to speak, to be brought to ' i^/^'-
greater perfection. What sayest thou? does he farther set °* '"""'"
in order thy v^'ork ? and dost thou not think il a disgrace
bringing shame upon thee ? By no means ; for I look only
to the common good, and whether it be done by me, or by
another, it makes no difference to me. Thus it becomes
him lo be affected who presides in the Church, not to seek
his own honour, but the common good.
And ordain elders in every city, here he is speaking of
Bishops, as we have before said ", as I had appointed thee.
If any is blameless. In every city, he says, for he did not
wish tho whole island to be intrusted to one, but tbat each
should have his own charge and care, for thus he would have
less labour himself, and those under his rule would receive
greater attention, if the Teacher had not lo go about to ''
the presidency of many Churches, but was left to be occu
pied" wilh one only, and to bring that into order.
Ver. 6. If any be blameless, the husband of one wife,
having faithful children, not accused of riot, or unruly.
Why does he bring forward such an one ? To slop the
mouths of those heretics, who condemned marriage, shewing
that it is not an unholy thing in itself, but so far honourable,
that a married man might ascend the holy throne ; and at
the same reproving the wanton, and not permitting their ad
mission into this high office who contracted a second marriage.
For he who retains no kind regard for her who is departed,
how shall he be a good president.'' and what accusation would
he not incur ? For you all know, that though it is not for
bidden by the laws lo enter into a second marriage, yet it is
a thing liable to many ill constructions. Wishing there
fore a ruler to give no handle for reproach to those under
his rule, he on this account says, ff any be blameless^, that^ any-
xXTires.
" Sec on 1 Tim. 3, 7. Hom. x. •¦ Sav. mar. were not to be dis-
p, 80, tracted by.

284 A bad Father unfit to be a Bishop,
Titus is, if his life be free from reproach, if he has given occasion
^' '^' to no one to assail his character. Hear what Christ says. If
^f ¦ ' the light that is in thee be darkness, how great is that dark
ness !
Having faithful children, not accused of riot, or unruly.
We should observe what care he bestows upon children.
For he who cannot be the insti-uctor of his own children, how
should he be the Teacher of others ? If he cannot keep in
order those whom he has had with him from the beginning,
whom he has brought up, and over whom he had power both
by the laws, and by nature, how will he be able to benefit
those without r For if the incompetency of the father had
not been great, he would not have allowed those to become
bad whom from the first he had under his power. For it is
not possible, indeed il is not, that one should turn out ill who
is brought up with much care, and has recei\'ed great atten
tion. Sins are not so prevalent by nature, as to overcome
so much previous care. But if, occupied in the pursuit of
wealth, he has made his children a secondary concern, and
not bestowed much care upon them, even so he is unworthy.
For if when nature prompted, he was so void of affection or
so senseless, that he thought more of his wealth than of his
children, how should he be raised lo the Episcopal throne,
and so great rule ? For if he was unable to restrain them, it
is a great proof of his weakness ; and if he was unconcerned,
his want of affection is much to be blamed. He then that
neglects his own children, how shall he take care of other
men's? And he has nol only said, not riotous, but not even
accused of riot. There must not be an ill report, or such an
opinion of them.
Ver. 7. For a Bishop must be blameless, as the steward of
Qod ; not self-willed, not soon angry, not given to wine, no
striker.
(2) For a ruler without, as he rules by law and compulsion,
perhaps does not consult the wishes of those under his rule.
But he who ought to rule men with their own consent, and
who will be thankful for his rule, if he so conduct himself as
to do every thing ofhis own will, and share counsels with no
one, makes his presidency tyrannical rather than popular.
For he must be blameless, as the steward qf Qod, not self-

II.

Violence hinders influence. Value of .self-command. 285
willed, not soon angry. For how shall he instruct others to Hom.
rule that passion, who has nol taught himself? For power -
leads on to many temptations, it makes a man more harsh and
difficult to please, even him that was very mild, surrounding
him wilh so many occasions of anger. If he have not pre
viously practised himself in this virtue, he will grow harsh,
and will injure and destroy much that is under his rule.
Not given to wine ", no striker. Here be is speaking of the
insolent man. For he should do all things by admonition or
rebuke, and not by insolence. What necessity, tell me, for
insult ? He ought lo terrify, to alarm, lo penetrate the soul
with the threat of hell. But he that is insulted becomes more
impudent, and rather despises him that insults him. Nothing
produces contempt more than insult; it disgraces the insolent
person, and prevents his being respected, as he ought to be.
Their discourse ought lobe delivered with much caution. In
reproving sins they should bear in mind the future judgment,
but keep clear of all insolence. Yet if any prevent them
from doing their duty, they must prosecute the matter with
all authority. Not a striker, he says. The teacher is the
physician of souls. But the physician does nol strike, but heals
and restores him Ihathasslrickenhim. Not given to fllthy lucre.
Ver. 8. But a lover of hospitality, a lover of good men,
sober. Just, holy, temperate.
Ver. 9. Holding fast the faithful word as he has been
taught. You see what intensity of virtue he required. Not given
to filthy lucre, that is, shewing great contempt for money.
A lover qf hospitality, a lover of good men, sober. Just, holy;
he means, giving away all his substance to them that need.
Temperate; he speaks not here of one who fasts, but of one
who commands his passions, his tongue, his hands, his eyes.
For this is temperance, to be drawn aside by no passion.
Holding fast the faithful word as he hath been taught.
By faithful, is here meant ' true,' or that which was delivered
through failh, not requiring reasonings, or questionings.
Holding fast, that is, having care of il, making it his busi
ness. What then, if he be ignorant of the learning that is
'• va^oncv, see p, 77, note b.

286 Strength of mind is more than eloquence.

Titus without ? For this cause, he says, the faithful word, accord-
— '- — 1 ing to teaching^.
That he may be able both to exhort, and to convince the
gainsayers. So that there is need not of pomp of words, but of strong
minds, of skill in the Scriptures, and of powerful thoughts.
Do you not see that Paul put to flight the whole world, that
he was more powerful than Plato and all the rest? But it
was by miracles, you say. Not by miracles only, for if you
peruse the Acts of the Apostles, you will find him often pre
vailing by his teaching previously to his miracles.
That he may be able by sound doctrine to exhort, that is,
to retain his own people, and to overthrow the adversaries.
And to convince the gainsayers. For if this is not done, all
is lost. He who knows not how to combat the adversaries,
and to bring every thought into captivity to the obedience of
Christ, and to beat down reasonings, he who knows not what
he ought to teach wilh regard to right doctrine, far from him
be the Teacher's throne. For the other qualities may be
found in those under his rule, such as to be blameless, to have
his children in subjection, to be hospitable. Just, holy. But
that which characterizes the Teacher is this, to be able to in
struct in the word, to which no regard is now paid.
Ver. 10. For there are many unruly and vain talkers, and
deceivers, especially they of the circumcision;
Ver. 11. Whose mouths must be stopped.
Seest thou how he shews that they are such ? From their not
wishing to be ruled, but to rule. For he has glanced at this.
When therefore thou canst not persuade them, do not give
them charges, but slop their mouths, for the benefit of others.
But of what advantage will this be, if they will not obey, or
are unruly ? Why then should he stop their mouths ? In
order that others may be benefited by it.
Who subvert whole houses, teaching things which they ought
not for filthy lucre's sake.
For if he has undertaken the office of a Teacher, and is not
able to combat these enemies, and to stop their mouths who
are so shameless, he will become in each case the cause of
<• The Greek does not exclude the sense of teaching others.

Silencing false teachers. Vainglory how common. 287
their destruction who perish. And if some one has thus ad. Hom.
\ised. Seek not to be a judge, unless thou canst take away gecius,
iniquity; much more may we say here, 'Seek not to be a 7, 6,
Teacher, if thou art unequal to the dignity of the office ; but
though dragged to it, decline it' Dost thou see that the
love of power", the love of filthy lucre, is the cause of these
evils ? Teaching things which they ought not, he says, for
filthy lucre's sake.
For there is nothing which is not spoiled by these passions. (3)
But as when violent winds, falling on a calm sea, turn it up Moral.
from its foundation, and mingle the sand with the waves, so
these passions assailing the soul turn all upside down, and
dim the clearness of the mental sight, but especially does the
mad desire of glory. For a contempt for money any one may
easily attain, but to despise the honour that proceeds from
the multitude, requires a great effort, a philosophic temper, a
certain angelic soul that reaches to the very summit of heaven.
For there is no passion so tyrannical, so universally prevalent,
in a greater or a less degree indeed, but still every where.
How then shall we subdue it, if not wholly, yet in some little
part ? By looking up to heaven, by setting- God before our
eyes, by entertaining thoughts superior to earthly things. Ima
gine, when thou desirest glory, that thou hast already attained
it, and mark the end, and thou will find it to be nothing.
Consider wilh what loss it is attended, of how many and how
great blessings it will deprive thee. For thou wilt undergo
the toils and dangers, yet be deprived of the fruits and rewards
of them. Consider that the majority are bad, and despise
their opinion. In the case of each individual, consider what
the man is, and thou wilt see how ridiculous a thing is glory,
that it is rather to be called shame.
And after this, lift up thy thoughts to the theatre^ above. 1 i. e.
When in doing any good thou considerest that it ought to^pecta-
be displayed to men, and thou seekest for some spectators of
the action, and art in travaU to be seen, reflect that God
beholds thee, and all that desire will be extinguished. Retire
from the earth, and look to that theatre that is in Heaven.
If men should praise thee, yet hereafter they will blame thee,
' So B. and Sav. mar. Edd. avarice.

288 Vanity of human Praise, and its responsibility.
Titus ^in envy thee, will assaU thy character ; or if they do not,
— ^ — '- yet their praise will not benefit thee. It is not so wilh God.
He delights in praising our virtuous deeds. Hast thou
spoken weU, and obtained applause ? What hast thou gained ?
For if those who applauded thee were benefited, changed in
their minds, become better men, and had desisted from their
evil deeds, then mightest thou indeed rejoice, not at the
praises bestowed, but at the wonderful change for the better.
But if they continue their praises, and loud plaudits, but
gain no good by what they applaud, thou oughtest rather to
grieve : for these things turn lo their judgment and con
demnation ^ But thou obtainest glory for thy piety. If
thou art truly pious, and conscious of no guilt, thou shouldest
rejoice, not because thou art reputed pious, but because thou
art so. But if, without being so, thou desirest the good
opinion of the multitude, consider that they will not be thy
judges at the last day, but He who knoweth perfectly the
things that are hid. And if while conscious of guilt, thou art
supposed by all to be pure, instead of rejoicing, thou shouldest
grieve and mourn bitterly, keeping constantly in view that
Day, in which all things will be revealed, in which the hidden
things of darkness will be brought to light.
Dost thou enjoy honour ? reject it, knowing that it renders
thee a debtor. Does no one honour thee ? thou oughtest to
rejoice at it. For God will not lay^ to thy charge this,
among other things, that thou hast enjoyed honour. Seest
thou not that God upbraids Israel with this among other
Amos 2, things, by his prophet, / took of your sons for Prophets,
' ^^ ' and of your young men for sanctification? Thou wilt there
fore gain this advantage at least, that thou wilt not aggravate
thy punishment. For he who is not honoured in the present
life, who is despised, and held in no consideration, but is
insulted and scorned, gains this at least, if nothing else, that
he has nol lo answer for being honoured by his fellow-
servants'' And on many other accounts he gains' by it.
He is brought down and humbled, nor if he would, can he
f B. and Sav. mar. add ' and con- h In this spirit Coleridge prays ' to
demnation.' he forgiven for fame.'
g One Ms. ' will lay.' The sense is • B. ' will gain.' Ben. ' has cause to
the same, as it refers to the contrary rejoice.'
case.

Real reward lost by seeking praise ofnie/i. 289
be high-minded, if" he lakes the more heed to him.self Hom.
But he, who enjoys more honour, besides beint; responsible  '¦ —
for great debts, is lifted up into arrogance and vainglory, and
becomes the slave of men; and as this tyrannv increases, he
is compelled lo do many things which he would not.
Knowing therefore that it is better to want glory, than to (4)
possess it, let us not seek for honours, but evade them when
they are offered, let us cast them from us, let us extinguish
that desire. This we have said at once to the rulers of the
Church, and to those under their rule. For a soul desirous
of honour, and of being glorified, shall not see the kingdom
of heaven. This is not my own saying. 1 speak not my
own words, but those of the Spirit of God. He shall not
see it, though he practise virtue. For He saith. They M.a,tt. 6
have their reward. He then, who has no reward to re-^-
ceive, how shall he see the kingdom of heaven ? I forbid
thee not to desire glory, but I would wi.sli it lo be the trae
glory, that which proceeds from God. IJliose praise, il is Rom. 2
said, is not of men, but of God. Let us be pious in secret, ^^-
not cumbered with parade, and show, and hypocrisy. Let
us cast away the sheep's clothing, and rather let us become
sheep. Nothing is more worthless than the glory of men.
Should thou see a company of little children, mere sucklings,
wouldest thou desire glory from them ? ' Be thus affected
towards all men wilh respect lo glory.
It is for this reason called vainglory. Dost thou see the
masks worn by stage-players? how beautiful and splendid
they are, fashioned lo the extreme height of elegance.
Canst thou shew me any such real countenance ? By no
means. What then ? didst thou ever fall in love with them?
No. Wherefore ? Because ihey are empty, imitating beauty,
but not being really beaulifid. Thus human glory is empty,
and an imitation of glory : it is not true glory. That beauty
only which is natural, which is within, is lasting: that which
is put on externally often conceals deformity, conceals it
from men till the evening. But when the theatre breaks up,
and the masks ai-e taken off, each appears what he really is.
Let us therefore pursue truth, and not be as if we were on
k B. and Sav. mar. ' but.' ' Sav. mar. ' No, thou sayest'

290 Man's worthless praise requires hard service.
Titus the stage and acting a part. For of what advantage is it,
¦ ^' "" tell me, to be gazed al by a multitude ? It is vainglory, and
nothing else. For return lo thy house, and to solitude, and
immediately all is gone. Thou hast gone to the market
place, thou bast turned upon thee the eyes of all present.
What hast thou gained ? Nothing. Il vanished, and passed
away like dissolving smoke. Do we then love things thus
unsubstantial ? How unreasonable is this ! what madness !
To one thing only let us look, to the praise of God. If this
be our object, we shall never seek the praise of men ; but if
it falls lo us, we shall despise, deride, aud reject it. We shall
be affected as those who desire gold, but receive clay. Let
not any one praise thee, for il profits nothing ; and if he
blame thee, il harms thee nol. But with God praise and
blame are attended with real gain and loss, whilst all is vain
that proceeds from men. And herein we are made like unto
John 5, Qod, that He needs nol glory from men. / receive not, said
Christ, honour from men. Is this then a light thing, tell
me ? When thou art unwilling to despise glory, say, ' By
despising it, I shall resemble God,' and immediately thou
wilt despise il. But it is impossible that the slave of glory
•should not be a slave to all, more servile than slaves in
reaUty. For we do not impose upon our slaves such tasks,
as glory exacts from her captives. Base and shameful are
the things she makes them say, and do ¦", and suffer, and
when she sees them obedient, she is the more urgent in her
commands. Let us fly then, I entreat you, let us fly from this slavery.
'^/Xjiro- But how shall we be able? If we think seriously^ of what
fw(ij/isv Jg j^ ^Yi[s world, if we observe that things present are a
dream, a shadow, and nothing better; we shall easily over
come this desire, and neither in little nor in great things shall
be led captive by il. But if in little things we do not
despise it, we shall easily be overcome by it in the most
impoi-tant. Let us therefore remove far from us the sources
of it, and these are, folly, and meanness of mind, so that, if
we assume a lofty spirit, we shall be able to look beyond
¦" So Old Lat, and as it seems two MSS, but the reading of the MSS, is
not fully stated.

True honour i.s that in Heaven. -2Q\
honour from the multitude, and lo extend our views to Hom.
. , II
heaven, and obtain the good things there. Of which God  '¦ —
grant that we may all be partakers, by the grace and loving
kindness of our Lord Jesus Christ, with Whom, &c.

V 2

HOMILY III.

TiTUS i. 12, 13, 14.
One of themselves, even a prophet of their own, said. The
Cretians are always liars, evil beasts, slow bellies. This
¦witness is true. Wherefore rebuke them sharply, that
they may be sound in the faith ; Not giving heed to
Jewish fables, and commandments of men, that turn from
the truth.
There are several questions here. First, who it was
that said this? Secondly, why Paul quoted it? Thirdly, why
he brings forward a testimony that is not correct? Let us
then offer a seasonable solution of these, having premised
some other things. For when Paul was discoursing to the
Athenians, in the course of his harangue he quoted these
Acts 17, words, To the Unknown Qod; and again. For we also are
23. 28. j^^ offspring, as certain also qf your own poets have said.
Il was Epimenides" who said this, himself a Cretan, and
whence he was moved to say it is necessary to menlion.
It is this. The Cretans have a tomb of Jupiter, with this
inscription. ' Here lielh Zan, whom they call Jove.' On
account of this inscription, then, the poet ridiculing the Cre
tans as liars, as lie proceeds, introduces, to increase the
ridicule, this passage.
For even a tomb, 0 King, of thee
They made, who never diedst, but aye shalt be.
' The words here quoted are found ogon. v, 26, applied to snepherds.
in Callimachus, Hymn ad Jov. %-. 8. to Downes suggested, that Epimenides
whom Theodoret ascribes them. The may have borrowed from Hesiod, and
evil beasts, Ifc. is fouijd in Hesiod The- Callimachus from him.

Heathen testimonies against Heathenism. 293
If then this testimony is true, observe what a difficulty ! Hom.
For if the poet is true who said that they spoke falsely, in  '—
asserting that .Jupiter could die, as the Apostle says, it is a fear
ful thing ! Attend, beloved, wilh much exactness. The poet
said that the Cretans were liars for saying that Jupiter was dead.
The Apostle confirmed his testimony : so, according to the
Apostle, Jupiter is immortal : for he says, this witness is true !
What shall we say then? Or rather bow shall we solve this?
The Apostle has not said this, but simply and plainly ap
plied this testimony to their habit of falsehood. Else why
has he not added, " For even a tomb, O king, of thee, they
made ?" So that the Apostle has not said this, but only that
one had well said, The Cretians are always liars. But it is
not only from hence that we are confident that Jupiter is not
a God. From many other arguments we are able to prove
this, and not from the testimony of the Cretans. Besides,
he has not said, that in this they were liars. Nay and il is
more probable that they were deceived as lo this point too '.
For they believed in other gods, on which account the Apo
stle calls ihem liars.
And as to the question, why does he cite the testimonies of
the Greeks ? It is because we put them most to confusion
when we bring our testimonies and accusations from their own
writers, when we make those their accusers, who are admired
among themselves. For this reason he elsewhere quotes
those words. To the Unknown Qod. For the Athenians, as
they did not receive all their gods from the beginning, but
from time to time admitted some others, as those from the
Hyperboreans, the worship of Pan, and the greater and
the lesser mysteries, so these same, conjecturing thai besides
these there might be some other God, of whom they were
ignorant, that they might be duly devout to him also,
erected to him an altar, with this inscription, To the Un
known Qod, thereby almost implying, ' if there might be
some God unknown to them.' He therefore said to them,
Him whom you have by anticipation acknowledged, I de
clare to you. But those words, We also are His offspring,
are quoted from Aratus, who having previously said, ' Earth's
'' He seems to mean in thinking Jupiter a God,

294 God teaches men through what they hiow.
Titus paths are full of Jove, the sea is full' — adds, For we too are
-!¦ — '- — ¦ His offspring, in which I conceive he shews that we are
sprung from God. How then does Paul wrest what is said
of Jupiter to the God of the universe ? He has not transferred
to God what belongs to Jupiter. But what is applicable to
God, and was neither justly nor properly applied to Jupiter,
this he restores to God, since the name of God belongs to
Him alone, and is not lawfully bestowed upon idols.
And from what wi-ilers should he address them ? From the
Prophets ? They would not have believed them. Since with
the Jews loo he does not argue from the Gospels, but from
1 Cor.9, the Prophets. For this reason he says. Unto the Jews I
20 21. .> '
' ' became as a Jew, to them that are without law, as without
law, to those that are under the Law, as under the Law.
(2) Thus does God loo, as in the case of the wise men. He does
not conduct them by an Angel, nor a Prophet, nor an Apostie,
nor an Evangelist, but hovv ? By a star. For as their art made
them conversant with these, He made use of such means lo
guide them. So in the case of the oxen, that drew the ark.
1 Sam. If it goeth up by the way of his own coast, then He hath done
' ' us this great evil, as their prophets suggested. Do these
prophets then speak the truth? No; but he refutes and con
founds them out of their own mouths. Again, in the case of
the witch, because Saul believed in her, he caused him to
hear through her what was about to befaU him. Why then
Aetsic did Paul stop the mouth of the spirit, that said. These men
^''- are the servants qf the most high God, which sheio unto us
the way of salvation? And why did Christ hinder the
devils from speaking of Him? In this case there was reason,
since the miracles were going on. For here it was not a star
that proclaimed Him, but He Himself; and the demons
again were not worshipped''; for il was not an image that
spoke, that it should be forbidden. He also suffered Balaam
to bless, and did not restrain him. Thus He every where
condescends. And what wonder ? for He permitted opinions erroneous,
and unworthy of Himself, to prevail, as that He was a body
formerly ", and that He was visible. In opposition to which
" i, e. by Saul. 1 Sam, 28, 8, time when the opinions were allowed to
<> This word seems to refer to the prevail.

Condescension. Sharp rebuke for the ill-disposed. 295
He says, Qod is a Spirit. Again, that He delighted in sacri- Hom.
fices, which 1> far from His nature. And He utters words al

variance with His declarations of Himself, and many such 24,
things. For He no where considers His own dignity, but
always what will be profitable lo us. .\nd if a father con
siders not hi- own dignity, but talks lispingly with his children,
and calls their meat and drink not Vjy their Greek names, but
by some childish and barbarous words, much more doth God.
Even in reprpving He condescends, as when He speaks by
the prophet. Hath a nation changed tiieir gods ? And in Jer. 2,
every part of Scripture there are instances of His condescen
sion both in words and actions.
\'er. J 3. Wherefore rebuke them sharply, that tiiey maybe
sound in the faith.
This he says.becaase their disposition was froward, deceitful,
and dissolute. They have thesf- numberless bad qualities ; and
because they are prone to lying, deceiving, gluttonous, and
slothful, severe reproof is necessary. For such characters
will not be managed by mildness, therefore rebuke thern. He
speaks not here of Gentiles, Vjut of his own people. Sh/j/rply.
Give them, he says, a stroke that cuts deep. For one method
is not to be employed wilh all, but they are to be differently
dealt wilh, according to their various characters and disposi
tions. He does not here have recourse to exhortation. For
as he who treats with harshness the meek and ingenuous, may
destroy them; so he who flatters one that requires severity,
causes him to perish, and does not suffer him to be re
claimed, TImI they rna/y be .sound in the faith.
This then is soundness, to introduce nothing spmious, nor
foreign. But if they who are scrupulous about meats are not
sound, but are sick and weak; for, Th.em that are 'weak, he Rom.
^¦Ay:i, receive ye, but not to doubtful dlsputalurns ; what can ' ''
be said of those who observe the same fa.sts, (with the
Jews,) who kc'.p the sabbaths, who frequent the places
that are consecrated Vjy them.' 1 speak of that at Daphne",
of that v/hicli is called the cave of Matrona, and of that plain
in Cilicia, which is c;dled Saturn's. How are thesu sound?
' See on Stat, Hom. xvii. Tr. p, 291. note q.

296 Clean and unclean meats now a falsehood.
Titos With them a heavier stroke is necessary. Why then does he
-! — '¦ — '- not do the same wilh the Romans ? Because their dispositions
were different, they were of a nobler character.
Ver. 14. Not giving heed, he says, to Jewish fables.
The Jewish tenets were fables in two vvays, because they
were imitations, and because the thing was past its season,
for such things become fables at last. For when a thing
ought not to be done, and being done, is injurious, it is a
fable even as it is useless. As then those' ought not lo be
regarded, so neither ought these. For this is not being sound.
For if thou believest the Faith, why dost thou add other things,
as if the Faith were not sufficient to justify ? Why dost thou
enslave thyself by subjection to the Law ? Hast thou no con
fidence in what thou believest ? This is a mark of an unsound
and unbelieving mind. For one who is faithful does not
doubt, but such an one evidently doubts
Ver. 15. Unto the pure, he says, all things are pure.
Thou seest that this is said to a particular purpose.
But unto them that are defiled and unbelieving is nothing
pure. Things then are not clean or unclean from their own na
ture, but from the disposition of him who partakes of them.
But even their mind and conscience is defiled.
Ver. 16. They profess that they know God; but in works they
deny Him, being abominable, and disobedient, and to every
good work reprobate.
The swine therefore is clean. Why then was il forbidden
as unclean ? It was not unclean by nature ; for, all things are
pure. Nothing is more unclean than a fish, inasmuch as it
even feeds upon human flesh. But il was permitted and con
sidered clean. Nothing is more unclean than a bird, for it
1 Uafci. eats worms ; or than a stag, which is said to have its name^
from eating sei-pents. Yet aU these were eaten. Why then
was the swine forbidden, and many other things ? Nol be
cause they were unclean, but to check excessive luxury. But
had this been said, they would not have been persuaded;
they were restrained therefore by the fear of uncleanness. For
tell me, if we inquire nicely into these things, what is more
f i. e. heathen fables.

An impure conscience defiles all things. 297
unclean than wine ; or than water, with which they mostly Hom.
purified themselves? They touched not the dead, and yet  '—
they were cleansed by the dead, for the victim was dead, and
wilh that they were cleansed. This Iherefove was a doctrine
for children. In the composition of wine, does not dung form
a part ? For as the vine draws moisture from the earth, so
does it from the dung that is thrown upon it. In short,
if we wish to be very nice, every thing is unclean, otherwise
if wc please not to be nice, nothing is unclean. Yet all
things are pure, God made nothing unclean, for nothing is
unclean, except sin only. For that reaches to the soul, and
defiles it. Other uncleanness is human prejudice.
But unto them ihat are defiled and unbelieving is nothing
pure ; but even their mind and conscience is defiled.
For how can there be any thing unclean among the pure .''
Bui he that has a weak soul makes every thing- unclean, and
if there be set abroad a scrupulous inquiry into what is clean
or unclean, he will touch nothing. For even these things are
nol clean, I speak of fish, and other things, according to their
notions ; (for their mind and conscience, he says, is defiled,)
but all are impure. Yet Paul says not so ; he turns the whole
matter upon themselves. For nothing is unclean, he says, but
themselves, their mind and their conscience ; and nothing is
more unclean than these'; but an evil will is unclean.
They jjrofess that they know Qod, hut in works they deny
Him, being abominable and disobedient, and unto every good
work reprobate.
ii. 1. But speak thou the things that become sound doctrine.
This then is uncleanness. They are themselves unclean.
But be not thou silent on that account. Do thy part,
although they may not receive thee. Advise and counsel
them, though they may not be persuaded. Here he censures
them more severely. For they who are mad imagine that
nothing stands still, yet this arises not from the objects that
are seen, but from the eyes that see. Because they are un
steady and giddy, they think that the earth turns round with
them, which yet turns not, but stands firm. The derange-
menlK is oftheir own stale, not from any affection ofthe ele-
5 B. ' none of these things is un- *> al, the notion, urmia, and so B,
clean.' it is better than arovaia.

298 True purity cannot be defiled from without.
Titus ment. So it is here, when the soul is unclean, it thinks all
2 1
— ^— ^things unclean. Therefore scrupulous observances are no
mark of purity, but il is the part of purity to be bold in all
things. For he that is pure by nature ventures upon all
things, they tbat are defiled, upon nothing. This we may
say against Marcion. Seest thou that it is a mark of purity
to be superior to all defilement, to touch nothing implies
impurity. This holds even with respect to God. That He
assumed flesh is a proof of purity ; if through fear He had
not taken il, there would have been defilement. He who
eats not things that seem unclean, is himself unclean and
weak, he who eats, is neither. Let us not call such pure,
they are the unclean. He is pure, who dares to feed upon
all things. All this caution we ought lo exercise towards
the things that defile the soul. For that is uncleanness, that
is defilement. None of these things is so. Those who have
a vitiated palate think what is set before them is unclean,
but this is the effect of their disorder. Il becomes us there
fore to understand the nature of things pure, and things
unclean.
(4) What then is unclean ? Sin, malice, covetousness, wicked-
MoRAL, ness ', As il is written : Wash you, make you clean, put
Ps, 51 away the evil of your doings. Create in me a clean heart,
l"- O God. Depart ye, depart ye, go ye out from thence, touch
11, ' no unclean thing. These observances were emblems of
purifications ^ Touch not a dead body, it is said. For sin is
such, it is dead and offensive. The leper is unclean. For
sin is a leprosy, various and multiform. And that they had
this meaning, appears from what foUows. For if the leprosy
is general, and overspreads the whole body, he is clean ; if il
is partial, he is unclean. Thus you see that what is various
and changeable is the unclean thing. He again whose seed
passes from him is unclean, consider one that is so in soul,
casting away his seed. He who is uncircumcised is unclean.
These things are not allegorical ' but typical, for he who does
not cut off the wickedness of his heart is the unclean person,
' Sav, fornication, but ^ovftaia is re- uXn^tia for siXXtjyo^ia. ' These things
peated in the next quotation, and has are not truth, but types,' which is his
most authority. usunl way of speaking. Just above,
fc al. of uncleannesses. Savile's text is followed,
1 This hardly makes sense. Read

Legal uncleanness typical of sin. 299
He who worketh on the Sabbath is to be stoned, that is, he Hom.
who is not at all times devoted lo God, shall perish'". You ^^^'
see how many varieties of uncleanness there are. The
woman in childbed is unclean. ^ el God made child-birth,
and the seed of copulation. Why then is the woman un
clean, unless something further was intimated ? And what
was this ? He intended to produce piety in the soul, and lo
deter it from fornication For if she is unclean who has
borne a child, much more she who has committed fornication.
If to approach his own wife is not altogether pure, much less
to have intercourse with the wife of another. He who
attends a funeral is unclean, much more he who has mixed
in war and slaughter. And many kinds of uncleanness would
be found, if it were necessary to recount them all. But
these things are not now required of us. But all is trans
ferred to the soul.
For bodily things are nearer to us, from these therefore he
introduced instruction. But it is not so now. For we ought
not to be confined to figures, and shadows, but to adhere to
the truth, and to uphold it : sin is the unclean thing. From
that let us flee, from that let us abstain. If thou comest near Ecclus.
il, it will bile' thee. Nothing is more unclean than covet- ^^'^-
ousness. Whence is this manifest ? From the facts them
selves. For what does il not defile ? the hands, the soul,
the very house where the ill-gotten treasure is laid up. But
the Jews consider this as nothing. And yet Moses carried
off the bones of Joseph. Samson drank from the jawbone
of an ass, and ate honey from the lion, and Elijah was
nourished by ravens, and by a widow woman. And tell
me, if we were to be precise about these things, what can be
more unclean than our books, which are made of the skins of
animals? The fornicator, then, is nol the only one that is
unclean, but others more than he, as the adulterer. But both
the one and the other are unclean, not on account of the
intercourse, (for according to that reasoning a man cohabit
ing with his own wife would be unclean,) but because of the
wickedness of the act, and the injury done to his neighbour
" See on Stat. Hom. xii. Tr.p. 209. " Sav, 'Sri^tTm, which reading Ben,
note i. Where it appears that he does unaccountably neglects, having Vi^trxi,
not exclude a reference to the Lord's and in Lat, smcipiet.
Day.

300 Nothing unclean but transgression.
Titus ia his nearest interests. Dost thou see that it is wickedness
2 1
— '—^ that is unclean ? He who had two wives was nol unclean,
and David who had many wives was not unclean. But
when he had one unlawfully, he became unclean. Why?
Because he had injured and defrauded his neighbour. And
the foi-nicator is not unclean on account of the intercourse,
but on account of the manner of it, because it injures the
woman, and they injure one another, making the woman
common, and subverting the laws of nature. For she ought
Gen. 1, to be the wife of one man, since it is said, Male and female
created He Ihem. And, they twain shall be one flesh. Not
' those many,' but they twain shall be one flesh. Here then
is injustice, and therefore the act is wicked. Again, when
anger exceeds due measure, it makes a man unclean, not in
itself, but because of its excess. Since it is not said. He
that is angry, merely, but angry without a cause. Thus
every way to desire overmuch is unclean, for it proceeds
from a greedy and irrational disposition. Let us therefore
be sober, I beseech you, let us be pure, in that which is real
purity, that we may be thought worthy to see God, through
Jesus Christ our Lord, with Whom, &c.

HOMILY IV.

TiTDS n, 2—5.
Tliat the aged men be sober, grave, temperate, sound in faith,
in charity, in patience. The aged tcoincn likewise, that
they be in behaviour as becometh holiness, not false ac
cusers, not given to much nine, teachers of good things;
That they may teach the young women to be sober, to love
their husbands, to love their children. To be discreet,
chaste, keepers at home, good, obedient to their own hus
bands, that the word of God be not blasphemed.
There are some failings which age has, that youth has
not. Some indeed it has in common wilh youth, but in addi
tion it has" a slowness, a timidity, a forgetfulness, an insensi
bility, and an irritability. For this reason he exhorts old
men concerning these matters, to be vigilant^. For there
are many things which at this period make men otherwise
than vigilant, especially what I mentioned, their general
insensibility, and the difficulty of stirring or exciting them.
Wherefore he also adds, grave, temperate. Here be means
prudent. For temperance is named from the well-tempered fuifft-
mind. For there are, indeed there are, among the old, some """'
who rave and are beside themselves, some from wine, and
some from sorrow. For old age makes them narrowminded.
Sound in faith, in charity, in patience.
He has well added in patience, for this quality more espe
cially befits old men.
» Ms. Colb. And youth indeed has ^ iixpetxUut E, V, sober.
many faults, old age however has.

302 Duties of women, old, young, and married.
Titos Ver. 3. The aged women likewise, that they he in behaviour
2 3 4
' " ' as becometh holiness.
That is, that in their very dress and carriage they exhibit
modesty. Not false accusers, not given to much wine.
For this was particularly the vice of women and of old
age. For from their natural coldness at that period of life
arises the desire of wine, therefore he directs his exhortation
to that point, to cut off all occasion of drunkenness, wishing
them to be far removed from that vice, and to escape the
ridicule that attends it. For the fumes mount more easily
from beneath, and the membranes (of the brain) receive the
mischief from their being impaired by age, and this espe
cially causes intoxication. Yet wine is necessary at this age,
because of its weakness, but much is not required. Nor
do young women require much, though for a different reason,
because it kindles the flame of lust.
Teachers of good things.
And yet thou forbiddesl a woman to teach ; how dost thou
1 Tim. command it here, when elsewhere thou sayest, / suffer not
' ' a woman to teach ? But mark what he has added. Nor to
usurp authority over the man. For at the beginning il was
permitted to men to teach both men and women. But to
women it is allowed to instruct by discourse at home. But
they are no where permitted to preside, nor to extend their
speech to great length, wherefore he adds. Nor to usurp
authority over the inan.
Ver. 4. That they may teach the young women to be sober.
(2) Observe how he binds the people together, how he subjects
the younger women to the elder. For he is not speaking
there of daughters, but merely in respect of age. Let each
of the elder women, he means, teach any one that is younger
to be sober.
To love their husbands.
This is the chief point of all that is good in a household,
Ecclus. A man and his wife that agree together. For where this
' ¦ exists, there will be nothing that is unpleasant. For where the
head is in harmony with the body, and there is no disagree
ment between them, how shall nol all the other members be
at peace ? For when the rulers are at peace, who is there to

A heathen husband may be won by Christian behaviour. 303
divide and break up concord ? as on the other band, where Hom. IV.
these are ill disposed to each other, there will be no good  '—

order in the house. This then is a point of the highest im
portance, and of more consequence than wealth, or rank, or
power, or aught else. Nor has he said merely to be at peace,
but to love their husbands. For where love is, no discord
will find admittance, far from it, other advantages too spring
up. To love their children. This is well added, since she who
loves the root, will much more love the fruit.
To be discreet, chaste, keepers at home, good. All these
spring from love. They become good, and keepers at home,
from affection to their husbands.
Obedient to their oicn husbands, that the word of Qod he
not blasphemed.
She who despises her husband, neglects also her house ;
but from love springs great soberness, and all contention is
done away. And if he be a Heathen, he will soon be per
suaded; and if he be a Christian, he will become a better
man. Seest thou the condescension of Paul ? He who in
every thing would withdraw us from worldly concerns, here
bestows his consideration upon domestic afi'airs. For when
these are well conducted, there will be room for spiritual
things, but otherwise, they too will be marred. For she who
keeps at home will be also sober, she that keeps at home will
be also a prudent manager, she will have no inclination for
luxury, unseasonable expenses, and other such things.
That the word of Qod, he says, be not blasphemed.
See how his first concern is for the preaching of the word,
not for worldly things; for when he writes to Timothy, he
says, that we may lead a quiet and peaceable life in all god- 1 Tim.
liness and honesty ; and here, that the word of Qod, and the '
doctrine, be not blasphemed. For if it should happen that a
believing woman, married to an unbeliever, should not be vir
tuous, the blasphemy is usually carried on to God; but if she
be of good character, the Gospel obtains glory from her, and
from her virtuous actions. Let those women hearken who are
united to wicked men or unbelievers; let them hear, and learn
to lead them to godliness by their own example. For if
thou gain nothing else, and do not attract thy husband to

304 The Teacher's duty. Power of his Example.
Titus embrace right doctrines, yet thou hast stopped his mouth,
—  '- and dost not allow him to blaspheme Christianity; and this is
no mean thing, but great indeed, that the doctrine should be
admired through our conversation,
Ver, 6. Young men likewise exhort to be .soberminded.
See how he every where recommends the observance of
decorum. For he has committed lo women the greater part
in the instruction of women, having appointed the elder lo
teach the younger. But the whole instruction of men he
assigns to Titus himself. For nothing is so difficult for that
age as to overcome unlawful pleasures. For neither the love
of wealth, nor the desire of glory, or any other thing so much
solicits the young, as fleshly lust. Therefore passing over
other things, he directs his admonition to that vital point.
Nol however that he would have other things neglected ;
for what says he ?
Ver. 7. In all things shewing thyself a pattern of good
works. Let the elder women, he says, teach the younger, but do
thou thyself exhort young men lo be soberminded. And
let the lustre of thy life be a common school of instruction, a
pattei-n of virtue to all, publicly exhibited, like some original
model, containing in itself all beauties, affording examples
whence those who are willing may easily imprint upon
themselves any of its excellencies.
In doctrine shewing uncorruptness, gravity, sincerity.
Ver. 8, Sound speech that cannot be condemned ; that he
that is ofthe contrary part may be ashamed, having no evil
thing to say of you.
(3) By him that is of the contrary part, he means the devil,
and every one who ministers lo him. For when the life is
illustrious, and the discourse corresponds to il, being meek
and gentle, and affording no handle to the adversaries, il is
of unspeakable advantage. Of great use then is the ministry
of the word, not any common vvord, but that which is
approved, and cannot be condemned, affording no pretext to
those who are willing to censure il.
Ver. 9. Exhort servants to be obedient to their own
masters, and to please them well in all things.
Dost thou see what he has previously said, that he that is

A Christian life will be admired in a slave. 305
qfthe contrary part may be ashamed, having no evil thing Hom.
to .say of you. H e therefore is deserving of condemnation,  '—
who under pretence of continence separates wives from their
husbands, and he who under any other pretext takes away
servants from their masters. This is not speech that cannot
be condemned, but it gives great handle to the unbelieving,
and opens the mouths of all against us.
Not answering again.
Ver. 10. Not purloining, but shewing all good fldelity,
ihat they may adorn the doctrine of God our Saviour in all
things. Thus he has well said in another place. Doing service as
to the Lord, and not to men. For if thou servest thy master
with good will, yet the occasion of this service proceeds from
thy fear", and he who with so great feai- renders Him service,
shall receive the greater reward. For if he restrain not his
hand, or his unruly tongue, how shall the Gentile admire the
doctrine that is among us ? But if they see their slave, who
has been taught the philosophy of Christ, displaying more
self-command than their own philosophers, and serving with
all meekness and good will, he will in every way admire the
power of the Gospel. For the Greeks judge nol of doctrines
by the doctrine itself, but they make the life and conduct
the test of the doctrines. Let women therefore and servants
be their instructors by their conversation. For both among
themselves, and every where, it is admitted that the race of
servants is passionate, not open to impression, intractable,
and not very apt to receive instruction in virtue, not from
their nature, God forbid, but fi-om their ill breeding", and
the neglect of their masters. For those who rule them care
about nothing but their own service ; or if they do sometimes
attend to their morals, they do it only to spare themselves
the trouble that would be caused them by their fornication,
their thefts, or their drunkenness, and being thus neglected
and having no one to concern himself about them, they
naturally sink into the very depths of wickedness. For if
under the direction of a father and mother, a guardian, a
master, and teacher, with suitable companions, with the
= i. e. of God, ^ Colb. wav of lii*e.

306 Moral disadvantages of the state of slavery.
Titus honour of a free condition, and many other advantages; it is
— ^ — '- difficult to escape intimacies with the wicked, what can we
expect from those who are destitute of all these, and are
mixed up with the wicked, and associate fearlessly with
whomsoever they will, no one troubling herself about their
fi-iendships ? What sort of persons do we suppose they will
be? On this account it is difficult for any servant to be
good, especially when they have not the benefit of instruction
either from those without or from ourselves. They do not
converse with free men of orderly conduct, who have a great
regard for their reputation. For all these reasons it is a
difficult and surprising thing that there should ever be a
good servant.
When therefore it is seen that the power of religion, impos
ing a restraint upon a class naturally so self-willed, has ren
dered them singularly well behaved and gentle, their masters,
however unreasonable they may be, will form a high opinion
of our doctrines. For il is manifest, that having previously
infixed in their souls a fear of the Resurrection, of the Judg
ment, aud of all those things which we are taught by our
philosophy to expect after death, they have been able to re
sist wickedness, having in their souls a settled principle to
counterbalance the pleasures of sin. So that il is not by
chance or without reason, that Paul shews so much consider
ation for this class of men: since the more wicked they are,
the more admirable is the power of that preaching which re
forms Ihem. For we then most admire a physician, when
he restores to a healthy and sane stale one who was de
spaired of, whom nothing benefited, who was unable to com
mand his unreasonable desires, and wallowed in them. And
observe what he most requires of them ; the qualities which
contribute most to their masters' ease.
Not answering again, not purloining ; that is, to shew all
good will in matters intrusted to Ihem, to be particularly
faithful in their masters' concerns, and obedient to their com
mands.
(4) Do not therefore think that I enlarge upon this subject
Moral, without a purpose. For the rest of my discourse will be ad
dressed to servauts. Look nol to this, my good friend, that
thou servest a man, but that thy service is to God, that thou

Joseph won the confldence of a Heathen master. 307
adornest the Gospel, Then thou wilt undertake every thing Hom,
in obedience to thy master, bearingwith him, though impatient, -iZl.
and angry without a cause. Consider that thou art not
gratifying him, but fulfilling the commandment of God ; then
thou wilt easily submit to any thing. And what I have said
before, I repeat here, that when our spiritual state is right,
the things of this life will follow. For a servant, so tractable
and so well disposed, will not only be accepted by God, and
made partaker of those glorious crowns, but his master him
self, whom he serves so well, even though he be brutish and
stone-hearted, inhuman and ferocious, will commend aud ad
mire him, and will honour him above all the rest, and will
set him over their heads, though he be a Gentile.
And that servants are required lo be thus disposed towards
a Gentile master, I will shew you by an example. Joseph, who
was of a different religion from the Egyptian, was sold to the
chief cook" What then did he ? When he saw the young
man was virtuous, he did not consider the difference of their
religion, but loved and favoured and admired him, and com
mitted the others to his superintendence, and knew nothing
of the affairs of his own house because of him. Thus he was
a second master, and even more of a master than his lord, for
he knew more of his master's affairs than his master himself
And even afterwards, as it seems to me, when he believed the
unjust accusation framed against him by his wife, yet from his
former regard for him, retaining a respect for that just man,
he satisfied his resentment with imprisonment. For if he
had not greatly reverenced and esteemed him from his former
conduct, he would have thrust his sword through his body,
and dispatched him at once. For Jealousy is the rage qf apj^v. e
man; therefore he will not regard any ransom, neither will he ^*- ^^•
rest content, though thou givest many gifts. And if such is
the jealousy of men in general, much more violent must it
have been with him, an Egyptian and barbarian, and injured
as he thought by one whom he had honoured. For you all
know that injuries do not affect us in the same way from all
persons, but that those grieve us most bitterly and deeply
which proceed from those who were well-affected toward us,
"^ So LXX, Gen. 39, I. comp. on Stat, Hom, xix, 11, Tr, p. 316, and note p,
x2

308 Joseph honoured in prison, though all was against him.
Titus who had trusted us and whom we had trusted, and who had
— — ^ received many kindnesses from us. He did not consider
with himself, nor say. What! have I taken a servant into
my house, shared with him my substance, made him free,
and even greater than myself, and is this the return that
he makes me ? He did not say this, so much was his mind
prepossessed by his previous respect for him.
And what wonder if he enjoyed so much honour in the
house, when we see what great regard he obtained even in a
prison. You know how practised in cruelty are the dis
positions of those who have the custody of prisons. They
profit by the misfortunes of others, and harass those whom
others support in their afflictions, making a gain of them that
is truly deplorable, with a more than bi-utal cruelty. For
they take advantage of those wretched circumstances which
ought to excite their pity. And we may further observe, that
they do not treat in the same manner all their prisoners; for
those who are confined upon accusation only, and who are
injuriously treated, they perhaps pity, but they punish with
numberless inflictions those who are imprisoned for shameful
and atrocious crimes. So that the keeper of the prison not
only from the manner of such men mighthave beeri expected
to be inhuman, but from the cause for which he was impri
soned. For who would not have been incensed against a
young man, who having been raised to so great honour, was
charged wilh requiting such favours by a base attempt upon
his master's wife. Would not the keeper, considering these
things, the honour to which he had been raiserl, and the
crime for w^hich he was imprisoned, would he not have treated
him with more than brutal cruelty ? But he was raised above
all these things by his hope in God. For the virtue of the
soul can mollify even wild beasts. And by the same meekness
which had gained his master, he captivated also the keeper
of the prison. Thus Joseph was again a ruler, he ruled in
the prison as he had ruled in the house. For since he was
destined to reign, it was fit that he should learn to be
governed, and while he was governed he became a governor,
and presided in the house.
(5) For if Paul requires this of one who is promoted to a Church,
f IXxo'jBivo,, literally ' dragged,' see on Stat. Hom. i, 16, Tr, p, 18,

The family a model for all government. 309
saying, ff a man know not how to rule his own house, how Hom.
shall he take care of the Church of God? it was fit that he , „. '¦
'' -^ I Tim.
who was to be a governor, should first be an excellent rulers, 5.
of the house. He presided over the prison, not as over a
prison, but as if it had been a house. For he alleviated the
calamities ofall, and took charge of those who were imprisoned
as if they had been his own members, not only taking an
interest in their misfortunes and consoling them, but if he
saw any one absorbed iu thought, he went to him and inquired
the cause, and could not bear even to see any one dejected,
or be easy till he had relieved his dejection. Such love as
this, many a one has not shewn even to his own children.
And to these things may be traced the beginning of his good
fortune. For our part must go before, and then the blessing of
God will follow.
For that he did shew this care and concern we leai-n from
the story. He saw, it is said, two eunuchs who had been
cast into prison by Pharaoh, his chief butler and chief baker,
and he said. Wherefore look ye so sadly to-day ? And not Gen.40,
fi-om this question only, but from the conduct of these men,
we may discern his merit. For, though they were the officers
ofthe king, they did nol despise him, nor in their despair did
they reject his services, but they laid open to him all their
secret, as lo a brother who could sympathize with them.
And all this has been said by me to prove, that though the
virtuous man be in slavery, in captivity, in prison ; though
he be in the depth ofthe earth, nothing will be able to over
come him. This I have said to servants, that they may leam
that though they have masters that are very brutes, as this
Egyptian, or ferocious as the keeper of the prison, they may
gain their regard, and though they be heathen as they were,
or whatever they be, they may soon win them to gentleness.
For nothing is more engaging than good manners, nothing
more agreeable and delightful than meekness, gentleness, and
obedience. A person of this character is suitable to all. Such
an one is not ashamed of slavery, he does nol avoid the poor,
the sick, and the infirm. For virtue is superior, and prevails
over every thing. And if it has such power in slaves, how
much more in those who are free ? This then let us practise,
whether bond or free, men or women. Thus we shall be

310 Bad men overawed by virtue.
Titus loved both by God and men ; and not only by virtuous men,
— '¦ — '- but by the wicked ; nay by them more especially, for they
more especially honour and respect virtue. For as those who
are under rule stand most in awe of the meek, so do the
vicious most revere the virtuous, knowing from what they
themselves have fallen. Since such then is the fruit of virtue,
this let us pursue, and attain. If we adhere to this, nothing
will be formidable, but all things easy and manageable. And
though we pass through the fire and through the water, all
things yield to -virtue, even death itself Let us then be
zealous in the pursuit of it, that we may attain the good things
to come, in Jesus Christ our Lord, with Whom, &c.

HOMILY V.

TiTUsii. 11—14.
For the grace of Qod that bringeth salvation hath appeared
unto all men, Teaching them that, denying ungodliness and
worldly lusts, we should live soberly, righteously, and
godly, in this present icorld; Looking for that blessed
hope, and the glorious appearing of the great God and our
Saviour Jesus Christ; Who gave Himself Jor us, that He
might redeem us from all iniquity, and purify unto Him
self a peculiar people, zealous of good works.
Having demanded from servants so great virtue, for it is
great %-irlue to adom the doctrine of our God and Saviour in
all things, and chai-ged them to give no occasion of offence to
their masters, even in common matters, he adds the just
cause, why servants should be such : For the grace of Qod,
that bringeth salvation, hath appeared. Those who have
God for then- Teacher % may weU be such as I have described,
seeing their numberless sins have been forgiven to them. For
you know that in addition to other considerations, this in no
common degree awes and humbles the soul, that when it had
innumerable sins to answer for, it received not punishment,
but obtained pardon, and infinite favours. For if one, whose
servant had committed many offences, instead of scourging
him wilh thongs, should grant him a pardon for all those, but
should require an account ofhis future conduct, and bid him
beware of faUing into the same faidts again, and should
' Colb. a Divine Teacher.

312 Grace to deny worldly lusts given with pardon.
Titus bestow high favours upon him, who do you think would not
^^-^ be overcome al hearing of such kindness ? But do not think
that grace slops at the pardon of former sins — il secures us
against them in future, for this also is of grace. Since if He
were never to punish those who still do amiss, this would not
be so much grace, as encouragement lo evil and wickedness.
For the grace of God, he says, hath appeared, teaching
us that, denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly in the present world;
looking for the blessed hope, and the glorious appearing of
the great Qod and our Saviour Jesus Christ. See, how to
gether wilh the rewards he places the virtue. And this is of
grace, to deliver us from worldly things, and to lead us to
Heaven. He speaks here of two appearings ; for there are
two; the first of grace, the second of retribution and justice.
That denying ungodliness, he says, and worldly lusts.
See here the foundation of all virtue. He has not said
' avoiding,' but deni/ing. Denying implies the greatest dis
tance, the greatest hatred and aversion. With as much reso
lution and zeal as they turned from idols, with so much let
them turn from vice itself, and worldly lusts. For these too
are idols, that is, worldly lusts, and covetousness, and this
he names idolatry. Whatever things are useful for the pre
sent life are worldly lusts'", whatever things perish with
the present life are worldly lusts. Let us then have nothing
to do with these. Christ came, ' that we should deny un-
'arifiuxt godUness'.' Ungodliness relates to doctrines, worldly lusls to
a wicked life.
And should live soberly, righteously, and godly in the pre
sent world.
(2) Dost thou see, what I always affirm, that il is not sobriety
only to abstain from fornication, but that we must be free
from other passions. So then he who loves wealth is not
sober. For as the fornicator loves women, so the other loves
money, and even more inordinately, for he is not impelled by
2a»{aiTJif so strong a passion. And he is certainly a more powerless^
charioteer who cannot manage a gentle horse, than he who
cannot restrain a wild and unruly one. What then ? says he,
•¦ 2 Mss. add, whatever things gb not with us to heaven are worldly lust.s.

Love of money the worse as not a natural Passion. 313
is the love of wealth weaker than the love of women ? This Hom.
is manifest from many reasons. In the fir.sl place, lust  '¦-—
springs from the necessity of nature, and what arises from this
necessity must be difficult lo restrain, since it is implanted
in our nature. Secondly, because the ancients had no re
gard for wealth, but for women they had great regard, in re
spect of their chastity. And no one blamed him who coha
bited with his wife according to law, even to old age, but all
blamed him who hoarded money. And many of the Heathen
philosophers despised money, but none of them were indif
ferent lo women, so that this passion is more imperious than
the other. But since we are addressing the Church, let us
not take our examples from the Heathens, but from the
Scriptures. This then the blessed Paul places almost in the
rank of a command. Having food and raiment, lei us 6eiTim.6,
therewith content". But concerning women he says, '
Defraud ye nol one the other, except it be with consent — iCor. 7,
and come together again. And you see him often laying
down i-ules for a lawful intercourse, and he permits the enjoy
ment of this desire, and aUows of a second marriage, and
bestows much consideration upon the matter, and never pu
nishes on account of it. But he every where condemns him
tbat is fond of money. Concerning wealth also Christ often
commanded that we should avoid the corruption of il, but
He says nothing about abstaining from a wife. For hear
what He says concerning money; Whosoever forsaketh nottj\ikei4,
all thathe hath ; but he no where says, ' Whosoever forsaketh
not his wife ;' for he knew how imperious that passion is.
And the blessed Paul says. Marriage is honourable in all, Heb.i3,
and the bed undefiled; but he has no where said that the
care of riches is honourable, but the reverse. Thus he says
to Timothy, They that will be rich fall into temptation andiT\m.6,
a snare, and into many foolish and hurtful lusts. He says
not, they that wUl be covetous, but, they that will be rich.
And that you may leara from the common notions the true
state of this matter, it must be set before you generally. If a
man were once for all deprived of money, he would no longer

' 2 Mss. and Old Lat. add, " And no commandment of the Lord." Which
about virgins what says he P / have Montf. rejects with little reason.

314 Avarice inexcusable. Hope of Christ's appearing.
Titus be tormented with the desire of it, for nothing so much causes
^^-^ the desire of wealth, as the possession of it. But il is not so
with respect to lust, but many who have been made eunuchs
have not been fi-eed from the flame that burned within them,
for the desire resides in other organs, being sealed inwardly
in our nature. To what purpose then is this said ? Because
the covetous is more intemperate than the fornicator, inas
much as the former gives way to a weaker passion. Indeed
it proceeds less from passion than from baseness of mind.
But lust is natural, so that if a man does nol approach a
woman, nature performs her part and operation. But there
is nothing of this sort in the case of avarice.
That we should live godly in this present world.
And what is this hope ? what the reward of our labours ?
Looking for the blessed hope and the appearing.
For nothing is more blessed and more desirable than that
appearing. Words are not able to represent it, the blessings
thereof surpass our understanding.
Looking for the blessed hope and glorious appearing of
our great God and Saviour ".
Where are those who say that the Son is inferior to the
Father ?
Our great God and Saviour. He who saved us when we
were enemies. What will He not do then when He has
us approved " ?
The great God. When he says great with respect to God,
I avoxv- he says it not comparatively but absolutely ', after Whom no
'"" one is great, since it is relative. For if it is relative, He is
great by comparison, not great by nature. But now He is
incomparably great.
Ver. 14. Who gave Himself for us, that He might redeem
us from all iniquity, and purify unto Himself a peculiar
people. Peculiar: that is, selected from the rest, and having
nothing in common wilh them.
^ This is the meaning, as Middleton He received us when not approved,'
has shewn. The English Version, Tlie so that this would be, ' how wil) he
great God and our Saviour, is ambigu- not punish us if he finds us not ap-
ous. _ ^ proved ;' but B. has not the negative,
' Edd. tux ili^sxi/imvTas Xu/iiiv. The which Downes had rejected,
order does not admit the sense, ' seeing

Some sins to be checked with authority. 315
Zealous qf good works. Hom.
Dost thou see that our part is necessary, not merely works,  ^—
but zealous; we should with all alacrity, with a becoming
earnestness, go forward in virtue. For when we were weighed
down with evils, and incurably diseased, it was of His loving
kindness that we were delivered. But what follows after this
is our part as well as His,
Ver, 15. These things speak and exhort, and rebuke with
all authority.
These things speak, and exhort. Do you see how he
charges Timothy ? Reprove, rebuke, exhort. But here,
Rebuke with all authority. For the manners of this people
were more stubborn, wherefore he orders them to be re
buked more roughly, and wilh all authority. For there
are some sins, which ought to be prevented by command.
We may with persuasion advise men to despise riches, to
be meek, and the like. But the adulterer, the fornicator,
the defi-auder, ought to be brought to a better course by
command. And those who are addicted to augury and
divination, and the Uke, should be corrected with all au
thority. Observe how he would have him insist on these
things with independence, and with entire freedom'. 'i|ow/««
Let no man despise thee. But
Chap. iii. 1. Put them in mind to be subject to principa
lities and powers, to obey magistrates, to be ready to every
good work, to speak evil of no man, to be no brawlers.
What then ? even when men do evil, may we not revile
them? nay, but to be ready to every good work, to speak evil
of no man. Hear the exhortation, To speak evil of no man.
Our lips should be pure from reviling. For if our reproaches
are true, it is not for us to utter them, but for the Judge to
inquire into the matter. For why, he says, dost thou judge 1^°™-
thy brother ? But if they are not true, how great the fire '. '
Hear what the thief says to his fellow thief For we are also ^"^«
• TTT • , 23, 40.
in the same condemnation. We are running the same
hazard''. If thou revilest others, thou wilt soon fall into the^ ^y"*
same sins. Therefore the blessed Paul admonishes us : Let i Cor.
him that standeth, take heed lest he fall. '
' i. e, hereafter. See Hom, i, on Tit, i. 4, p. 277, ' how great a flame.'

316 Gentleness comes of thinking what we once were.
Titus To be no brawlers, but qentle, shewing all meekness unto
3, 3. 4. „
~  all men.
Unto Greeks and Jews, to the wicked and the evil. For
when he says, Let him that standeth take heed lest he fall,
he wakens their fears from the future ; but here, on the
contrary, he exhorts them from the consideration of the past,
and the same in what follows ;
Ver. 3. For we ourselves also were sometimes foolish.
Thus also he does in his Epistle to the Galatians, where
Gal.4,3. he says. Even so we, when we were children, were in bondage
under the elements of the world. Therefore he says, Re
vile no one, for such also thou wast thyself
For we ourselves also were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice
and envy, hateful, and hating one another.
Therefore we ought to be thus to all, to be gently disposed.
For he who was formerly in such a state, and has been
delivered from it, ought not to reproach others, but to pray,
to be thankful to Him who has granted both lo him and
them deliverance from such evils. Let no one boast ; for
all have sinned. If then, doing well thyself, thou art incUned
to revile others, consider thy own former Ufe, and the uncer
tainty of the future, and restrain thy anger ^. For if thou
hast lived virtuously from thy earUest youth, yet nevertheless
thou mayest have many sins; and if thou hast not, as thou
thinkest, consider that this is not the effect of thy virtue, but
of the grace of God. For if He had not called thy fore
fathers, thou wouldest have been disobedient. See here how
he mentions every sort of wickedness. How many things
has not God dispensed by the Prophets and all other means ?
have we heard ?
For we, he says, were once deceived.
Ver. 4, But after that the kindness and love of God our
Saviour toward man appeared. How? Not by works of
righteousness which we have done, but according to His
mercy He saved us, by the ivashing of regeneration, and
renewing of the Holy Ghost.
> /3i/3<». Strange ! How were we drowned ' in wickedness, so that
*"'''"'"" we could not be purified, but needed a new birth ? For this
i Colb, and Old Lat, impulse.

Regeneration by grace. Man before the Go.spel. 317
is implied by Regeneration. For as when a house is in a Hom.
ruinous state no one places props under it, nor makes any  '—

addition to the old building, but pulls it down to its found
ations, and rebuilds it anew ; so in our case, God has not
repaired us, but has made us anew. For this is the renewing
ofthe Holy Ghost. He has made us new men. How? By
His Spirit; and to shew this further, he adds,
Ver. 6. Which He shed on us abundantly through Jesus
Christ our Saviour.
Thus we need the Spirit abundantly.
Tliat being justified by His grace — again by grace and
nol by debt — we'may be made heirs according to the hope of
eternal life.
At the same lime there is an incitement to humility,
and a hope for the future. For if when we were so aban
doned, as to require to be born again, to be saved by grace,
to have no good in us, if then He saved us, much more will
He save us in the world to come.
For nothing was worse than the brutality of mankind before (4)
the coming of Christ. They were all affected towards each
other as if enemies and at war. Fathers slew their own sons,
and mothers were mad against their children. There was no
order settled, nO natural, no written law ; every thing was sub
verted. There were adulteries continually, and murders, and
things if possible worse than murders, and thefts ; indeed we
tire told by one of the heathen, that this practice was esteemed
a point of virtue. And naturally, since they worshipped a
god' of such character. Their oracles frequently required ' Mer-
them lo put such and such men to death. Let me tell you ""^"^
one of the stories of that time. Oue Androgens, the son of
Minos, coming to Athens, obtained a victory in wrestling, for
which he was punished and put to death. Apollo therefore,
remedying one evil by another, ordered twice seven youths to
be executed on his account. What could be more savage
than this tyrannical command ? And it was executed too.
A man undertook to atone the mad rage of the demon, and
slew these young men, because the deceit of the oracle pre
vailed with them. But afterwards, when the young men
resisted and stood upon their defence, it was no longer done.
If now it had been just, it ought not to have been prevented.

318 Horrid and unnatural vices ofthe Heathen.
Titos but if unjust, as undoubtedly it was, it ought not to have been
^'^'- commanded at all. Then they worshipped boxers and
wrestlers. They waged constant wars in perpetual succes
sion, city by city, village by village, house by house.
They were addicted to the love of boys, and one of their
wise men made a law that Pa;derasty, as well as anoint
ing for wrestling", should not be allowed to slaves, as
if it was an honourable thing; and they had houses for this
purpose, in which it was openly practised. And if all that
was done among them was related, it would be seen that they
Openly outraged nature, and there was none to restrain them.
Then their dramas were replete with adultery, lewdness, and
corruption of every sort. In their indecent nocturnal assem
blies, women were admitted to the spectacle. There was
seen the abomination of a virgin sitting in the theatre during
the night, amidst a drunken multitude of young men madly
revelling. The very festival was the darkness, and the abomi
nable deeds practised by them. On this account he says. For we
ourselves also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures. One man loved his step
mother ', a woman her step-son, and in consequence hung her
self For as to their passion for boys, whom they called their
Paedica, il is not fit to be named. And would you see a son
married to his mother ? This too happened among them, and
what is horrible, though it was done in ignorance, the god whom
they worsbipped did not prevent it, but permitted this out
rage to nature to be committed, and that though she was a
person of distinction. And if those, who, if for no other
reason, yet for the sake of their reputation wilh the multitude,
might have been expected to adhere lo virtue ; if they rushed
thus headlong into vice, what is it likely was the conduct of
the greater part, who lived in obscurity ? What is more
diversified than this pleasure ? The wife of a certain one
fell in love with another man, and wilh the help of her adul
terer, slew her husband upon his return. The greater part of
you probably know the story. The son of the murdered man
killed the adulterer, and after him his mother, then he him-
i" Lit. drily, i. e. without the bath, of Phoenix. II. ix. 452. What follows
as in the case of wrestling, which was refers to Hippolytus, of whom Mont-
practised by all that were free, faucon seems to forget that this could
i Downes may be right in taking this not be said.

Sensuality leads to hatred. Errors of wiser Heathens. 319
self became mad, and was haunted by furies. After this the Hom.
madman himself slew another man, and took his wife. What —^ —
can be worse than such calamities as these? But I menlion
these instances taken from the Heathens'', wilh this view, that
I may convince the Gentiles, what evils then prevailed in the
world. But we may shew the same from our own wrilings.
For it is said. They sacrificed their sons and their daughters Ps. 106,
unto devils. Again, the Sodomites were destroyed for no
other cause than their unnatural appetites. Soon after the
coming of Christ, did not a king's daughter dance at a banquet
in the presence of drunken men, and did she not ask as the
reward other dancing the murder and the head of a Prophet?
Who can utter the mighty acts of the Lord? Ps. g 2,
Hateful, he says, and hating one another. For it must
necessarily happen, when we let loose every pleasure on the
soul, that there should be much hatred. For where love is,
with virtue, no man overreaclielh another in any matter,
Mark also what Paul says. Be not deceived, neither fornicators, j cor,6,
nor idolaters, njr adulterers, nor effeminate, nor abusers^- ^^•
of themselves with mankind, nor covetous, nor drunkards,
nor revilers, shall inherit the kingdom of Qod. And such
were some of you. Dost thou see how every species of
wickedness prevailed ? It was a stale of gross darkness, and the
corruption of all that was right. For if those who had the
advantage of prophecies, and who saw so many evils inflicted
upon their enemies, and even upon themselves, nevertheless
did not restrain themselves, but committed numberless foolish
crimes, what would be the case wilh others ? One of their
lawgivers ordered that virgins should wrestle naked in the
presence of men. Many blessings on you! that ye cannot
endure the mention of it ; but their philosophers were not
ashamed of the actual practice. Another, the chief of their
philosophers, approves of their going out to the war, and of
their being common', as if be were a pimp and pander to
their lusls,
'' His object was probably to take sensual views. Some have seen a great
familiar instances, these are chiefly truth allegorised in this, and it may be
from the Greek Drama. justly, but ordinary Greeks would be
1 This is an unfair view of Plato's more likely to take it as St. Chrysostom
Republic, against which, however, it is does, and Plato perhaps hints that ^t
a real objection that it sets aside a law of would be so in practice, b. viii, init.
nature, though with political, .and not

320 Laws of nature. Present bles.sings a pledge of future.
Titus Living in malice and envy.
.^'*' For if those who professed philosophy among them made
such laws, what shall we say of those who were not philoso
phers? If such were the maxims of those who wore along
' T{;/3a)r<. beard, and assumed the grave cloak ', what can be said of
others ? Woman was nol made for this, 0 man, to be prosti
tuted as common. O ye subverters of all decency, who use
men, as if they were women, and lead out women to war as
if they were men ! This is the work of the devil, to subvert
and confound all things, to overleap the boundaries that have
been appointed from the beginning, and remove those which
God has set to nature. For God assigned to woman the
care of the house only, to man the conduct of public affairs.
But you reduce the head to the feet, and raise the feet to the
head. You suffer women to bear arms, and are not ashamed.
But why do I mention these things ? They introduce on the
stage a woman that murders her own children, nor are they
ashamed to stuff the ears of men with such abominable
stories, Ver, 4, But after that the kindness and love of God our
Saviour towards man appeared. Not by works of righteous
ness which we have done, but according to His mercy He
saved us by the washing of regeneration, and renewing of
the Holy Ghost, which He shed on us abundantly through
Jesus Christ our Saviour, that being justified by His grace
we should he made heirs according to the hope of eternal
life. What means, according to the hope ? That, as we have
hoped, so we shall enjoy eternal life, or because ye are even
already heirs.
This is a faithful saying.
Because he had been speaking of things future and not of
the present, therefore he adds, that it is worthy of credit.
These things are true, he says, and this is manifest from
what has gone before. For He who has delivered us from
such a state of iniquity, and from so many evils, will assuredly
impart to us the good things to come, if we abide in grace.
For all proceeds from the same kind concern,
(5) Let us then give thanks to God, and not revile them ; nor
*^'"""- accuse them, but rather let us beseech them, pray for them,

The soul's sickness not cared for as the body's. 321
counsel and advise them, though they should insult and Hom.
spurn us. For such is the nature of those who are diseased'., — ^J —
But those who are concerned for the health of such persons
do all things and bear all things, though il may not avail,
that they may not have themselves to accuse of negligence.
Know ye not that often, when a physician despairs of a sick
man, some relative standing by addresses bim, ' Bestow
further attendance, leave nothing undone, that I may nol
have to accuse myself, that I may incur no blame, no self-
reproach.' Do you nol see the great care that near kinsmen
take of their relations, how much they do for them, both
intreating the physicians to cure them, and silting persever-
ingly beside them? Let us at least imitate them. And yet
there is no comparison between the o'ojects of our concern.
For if any one had a son diseased in his body, he could not
refuse to take a long journey to free him from his disease.
But when the soul is in a bad state, no one concerns himself
about it, but we all are indolent, all careless, all negligent,
and overlook our wives, our children, and ourselves, when
attacked' by this dangerous disease. But when it is loo latejigj .^^^^^
we become sensible of it. Consider how disgraceful and ing-
absurd it is to say afterwards, ' we never looked for it, we
never expected that this would be the event,' And it is no
less dangerous than disgraceful. For if in the present life
it is the part of foolish men to make no provision for the
future, much more must it be so with respect to the next life,
when we hear many counselling us, and informing us what is
to be done, and what not to be done. Let us then hold fast
that hope""- Let us be careful of our salvation, let us in all
things call upon God, that He may stretch forth His hand to
us. How long will you be slothful ? How long negligent .''
How long shall we be careless of ourselves and of our fellow-
servants ? He hath shed richly upon us the grace of His
Spirit. Let us therefore consider how great is the grace
he has bestowed upon us, and let us shew as great earnestness
ourselves, or, since this is not possible, some, although it be
less. For if after this gi-ace we are insensible, the heavier
will be our punishment. For if I, He says, had not come johnls
and spoken unto them, they had not had sin, but now they ^^¦
"¦ So Ben. from Colb, Sav. this care,
Y

322 We are answerable for grace received.
Titus have no cloke for their sin. But God forbid that this should
— '—— be said of us, and grant that we may all be thought worthy
of the blessings promised to those who have loved Him, in
Jesus Christ our Lord, &c.

HOMILY VL

Titos in. 8— il.
These things I will that thou affirm covstantly, that they
which have believed in Qod might be careful io maintain
good works. These things are good and profitable unto
men. But avoid foolish questions, and genealogies, and
contentions, and strivings about the laiv, for they are un
profitable and vain. A man that is an heretic after the
first and second admonition reject. Knowing that he ihat
is such is subverted, and sinneth, being condemned of
him,self. Having spoken of the love of God to man, of His ineffable
regard for us, of what we were and what He has done for us,
he has added, These things I will that thou affirm constantly,
that they which have believed in God might be careful to
maintain good works; that is. Discourse of these things,
and from a consideration of them exhort to almsgiving. For
what has been said will not only apply to humility, to the
not being puffed up, and not reviling others, but to every
other virtue. So also in arguing with the Corinthians, he
says. Ye know that our Lord being rich became poor, that 2 Cor,
ue through His poverty might be rich. Having considered ' '
the care and exceeding love of God for man, he thence
exhorts them to almsgiving, and that not in a common and
slight manner, but that they may be careful, he says, to
maintain good works, that is, both to succour the injured,
not only by money, but by patronage and protection, and to
defend the widows and orphans, and to afford a refuge lo all
Y 2

324 Arguing with obstinate heretics is waste of labour.
Titus that are aflSicted. For this is to maintain good works. For
_£ii^ these things, he says, are good and profitable unto men. But
avoid foolish questions, and genealogies, and contentions,
and strivings about the law, for they are unprofitable and
vain. What do these genealogies mean ? For in hisP.lpistle
iTim.i,to Timothy he mentions fables and endless genealogies.
*' [Perhaps both here and there glancing at the Jews, who,
priding themselves on having Abraham for their forefather,
neglected their own part. On this account he calls them both
foolish and unprofitable ; for it is the part of folly to confide
in things unprofitable'.] Contentions, he means, wilh heretics,
in which he would not have us labour to no purpose, where
nothing is to be gained, for they end in nothing. For when
a man is perverted and predetermined not to change his mind,
whatever may happen, why shouldest thou labour in vain,
sowing upon a rock, when thou shouldest spend thy honour
able toil upon thy own people, in discoursing wilh them
upon almsgiving and every other virtue ? How then does he
2Tim.2 elsewhere say. If Qod peradventure will give them repent-
25, ance; but here, A man that is an heretic after the first and
second admonition reject, knowing that he that is such is
subverted and sinneth, heing condemned of himself ? In the
former passage he speaks of the correction of those of whom
he had hope, and who had simply made opposition. But
1 a-KKTiu- when he is known and manifest lo all, why dost thou contend'
'" in vain ? why dost thou beat the air ? What means, heing
condemned of himself? Because he cannot say that no one
has told him, no one admonished him; since therefore after
admonition he continues the same, he is self-condemned.
Ver. 12. When I shall send Artemas unto thee, or Tychi
cus; be diligent to come unto me to Nicopolis. What sayest
thou ? After having appointed him to preside over Crete,
dost thou again summon him to thyself? It was not to with-
'ir;j;«x« draw him from that occupation ^ but to discipline him the
more for it. For that he does not call him to attend upon him,
as if he took him every where wilh him as his foUower,
appears from what he adds :
For I have determined there to winter.
' B. Colb. and Old Lat. omit the part in brackets.

Christian liberality. Some controversy unavoidable. 325
Now Nicopolis ''isa city of Thrace. Hom.
Ver. 14, Bring Zenas the lawyer and Apollos on their  '—

journey diligently, that nothing be wanting unto them.
These were not of the number to whom Churches had
been intrusted, but of the number of his companions. But
Apollos was the more vehement, being an eloquent man, and Acts J8,
mighty in the Scriptures. But if Zenas was a lawyer, you
say, he ought not to have been supported by others. But
by a lawyer here is meant one versed in the laws of the Jews.
And he seems to say, supply their wants abundantly, that
nothing may be lacking- to them.
Ver. 14, 15, And let ours also learn to maintain good
works for necessary uses, that they be not unfruitful. All
that are with me salute thee. Greet ihem that love us in
the faith.
That is, either those that love Paul himself, or those men
that are failhfid.
Grace be with you all. Amen.
How then dost thou command him lo stop the mouths of (2)
gainsayers, if he must pass them by when they are doing
every thing to their own destruction '' ? He means that he
should not do il principally for their advantage, for being
once perverted in their minds, they would not profit by it.
But if they injured others, it behoved him lo withstand and
contend with them; and manfully await" them, but if thou
art reduced to necessity, seeing them destroying others, be
not silent, but stop their mouths, from regard to those whom
they would destroy. It is not indeed possible for a zealous
man of upright life lo abstain from contention, but so do as
I have said. For the evil arises from idleness and a vain
philosophy, that one should be occupied about words only.
For it is a great injury to be uttering a superfluity of words,
when one ought to be teaching, or praying, or giving- thanks.
For it is not right to be sparing of our money but not.
sparing of our words ; we ought rather lo spare our vvords
•> Montfaucon mentions two of the every thing for mischief,' part of the
name in Thrace. Mr. Greswell takes answer, omitting ' their own,' and add-
this to be in Epirus. ing ahrh in the sense of ultro. Other
'' He means, perhaps, that in faith, copies vary.
(which has not the article,) may be " tTt^itimcirixi, or as B. urij/iVraiir,.
applied to this. Ed. Par. proposes ¦x^urifrxirlai^ ' to re-
'' B. makes ' When they undoing sist,' but needlessly.

326 Alms benefits the giver more than the receiver.
Titus than our money, and not to give ourselves up to all sorts of
— '- — '- persons.

What means, that they be careful to maintain good works ?
That they wail not for those who are in want to come to
them, but that they seek out those who need their assistance.
Thus the considerate man shews his concern, and with great
zeal will he perform this duty. For in doing good actions,
it is not those who receive the kindness that are benefited, so
much as those who do it that make gain and profit, for it
gives them confidence towards God. But in the other case,
there is no end of contention : therefore he calls the heretic
incorrigible. For as to neglect those for whom there is a
hope of conversion is the part of slothfulness, so to bestow
pains upon those who are diseased past remedy is the ex
treme of folly and madness ; for we render them more bold.
And let ours, he says, learn to maintain good works for
necessary uses, that they be not unfruitful. You observe
that he is more anxious for them than for those who are to
receive their kindnesses. For they might probably have been
brought on their way by many others, but I am concei-ned,
he says, for our own friends. For what advantage would it
be to them, if others should dig up treasures ', and maintain
their teachers? This would be no benefit to them, for they
remained unfi-uitful. Could not Christ then. Who with five
loaves fed five thousand men, and with seven loaves fed four
thousand, could not He have supported Himself and His
disciples ?
Moral. For what reason then was He maintained by women? For
women, it is said, followed Him, and ministered unto Him,
Mark j(_ ^^s to teach us from the first that He is concerned for
' those who do good. Could not Paul, who supported others
by his own hands, have maintained himself without assist
ance from others ? But you see him receiving and requesting
Phil. 4, aid. And hear the reason for it. Not because I desire a
1'- gift^ he says, but I desire fruit that may abound to your
account. And at the beginning too, when men sold all their
possessions and laid them at the Apostles' feet, the Apostles,
seest thou, were more concerned for them than for those
' He probably means their own stores.

Almsgiving is meant to detach us from love of riches. 327
who received their alms. For if their concern had only been Hom. VI.
that the poor might by any means be relieved, they would  '—

not have judged so severely of the sin of Ananias and Sap-
phira, when they kept back their money. Nor would Paul
have chai-ged men to give not grudgingly nor cf necessity. 2 Cor. 9,
Wlmt sayest thou, Paul ? dost thou discourage giving to the
poor ? No, he answers ; but I consider not their advantage
only, but the good of those who give. Dost thou see, that
when the prophet gave that excellent counsel to Nebuchad
nezzar, he did nol merely consider the poor. For he does
not content himself with saying. Give to the poor; but what?
Break off thy sins by almsdeeds^, and thine iniquities by Dan. 4,
shewing mercy to the poor. Part wilh thy wealth, nol that"
others may be fed, but that thou mayest escape punishment.
And Christ again saj's, Go and sell that thou hast, and give Matt.
to the poor  and come and follow Me. Dost thou see '
that the commandment was given that he might be induced
to follow Him ? For as riches are an impediment, therefore
he commands them to be given to the poor, instructing the
soul to be pitiful and merciful, to despise wealth, and to flee
from covetousness. For he who has learnt to give to him
that needs, will in time leam not to receive from those who
have to give. This makes men like God. Yet virginity, and
fasting, and lying on the ground, are more difficult than this,
but nothing is so strong and powerful to extinguish the fire
of our sins as almsgiving. It is greater than all other virtues.
It places the lovers of it by the side of the King Himself, and
justiy. For the effect of virginity, of fasting, of lying on the
ground, is confined to those who practise them, and no other
is saved thereby. But almsgiving extends to all, and em
braces the members of Christ, and actions that extend their
effects to many are far gi-eater than those which are confined
to one.
For almsgiving is the mother of love, of that love, which (3)
is the characteristic of Christianity, w-hich is greater than all
miracles, by which the disciples of Christ are manifested. It
is the medicine of our sins, the cleansing of the filth of our
souls, the ladder fixed to heaven; it binds together the body
i E, V. righ/cousness.

32.

328 Parting with riches of itself a gain.
Titus of Christ. Would you learn how excellent a thing it is ? In
— — '- the lime of the Apostles, men selling their possessions brought
them to them, and they were distributed. For it is said,
Acts 4, Distribution was made unto every man according as he had
need. For tell me now, setting aside the future, and not now
considering the kingdom that is to come, let us see who in
the present life are the gainers, those who received, or those
who gave. The former murmured and quarrelled with each
Acts 4, other. The latter had one soul. They were of one heart,
and of one soul, il is said, and grace was upon them all.
And they lived in great simplicity". Dost thou see that
they were gainers even by thus giving ? Tell me now, wilh
whom would you wish to be numbered, with those who gave
away their possessions, and had nothing, or with those who
received even the goods of others ?
See the fruit of almsgiving, the separations and hindrances
were removed, and immediately their souls were knit together.
They were all of one heart and of one soul. So that even
setting aside almsgiving, the parting with riches is attended
wilh gain. Andthese things I have said, that those who have
not succeeded to an inheritance from their forefathers may
not be cast down, as if they had less than those who are
wealthy. For if they please they have more. For they will
more readily incline to almsgiving, Uke the widow, and they
vrill have no occasion for enmity towards their neighbour, and
they will enjoy freedom in every respect. Such an one can
not be threatened with the confiscation of his goods, and he
is superior to all wrongs. As those who fly unincumbered
with clothes are nol easily caught, but they who are incum
bered with many garments and along train are soon overtaken,
so it is with the rich man and the poor. The one, though he
be taken, will easily make his escape, whilst the other, though
he be not detained, is incumbered by cords of his own, by
numberless cares, distresses, passions, provocations, all which
overwhelm the soul, and nol these alone, but many other
things which riches draw after them. It is much more
difficult for a rich man to be moderate and to live frugally,
than for the poor, more difficult for him lo be free from pas-
^ Edd. oKpiXiion, ' utility,' which which agrees with iftXirnri, Acts,
makes little sense. B, tm xiptXt'ms, 2, 46,

Worldly burdens suit not the narrow way. 329
sion. Then he, you say, will have the greater reward, — By Hom,
no means. — ^What, not if he overcomes greater difficulties ?  1.

— ^But these difficulties were of his own seeking. For we are
not commanded to become rich, but the reverse. But he
prepares for himself so many stumbling-blocks and impedi
ments. Others not only divest themselves of riches, but macerate
their bodies, as traveUers in the narrow way. Instead of
doing this, thou heatest more intensely the fiimace of thy
passions, and geltest more about thee' Go therefore into
the broad -way, for it is that which receives such as thee.
But the narrow way is for those who are afflicted and strait
ened, who bear along with them nothing but those burdens,
which they can carry through it, as almsgiving, love for man
kind, goodness, and meekness. These if thou bearest, thou
wilt easily find entrance, but if thou takest with thee arrogance,
a soul inflamed with passions, and that load of thorns, wealth,
there is need of wide room for thee to pass, nor wilt thou weU
be able to enter into the crowd without striking others, and
coming down upon them on thy way. In this case a wide
distance from others is required. But he who carries gold
and silver, I mean the achievements of virtue, does not cause
his neighbours to flee from him, but brings men nearer lo
him, even to link themselves with him''- But if riches in
themselves are thorns, what must covetousness be r Whv
dost thou take that away -with thee ? Is it to make the flame
greater by adding fiiel to that fire ? Is not the fire of heU
sufficient; Consider how the Three Children overcame the
furnace. Imagine that to be hell. With tribulation -were
they plunged into it. bound and fettered; but ¦within tiiey
found large room ; not so they that stood around without.
Something of this kind even now will be experienced, if
we wUl manfuUy resist the trials that encompass us. If we
have hope in God, ^e shall be in security, and have ample
room, and those who bring us into these straits shaU perish.
For it is written, WAoso diggeth a pit shall fall therein. E?cini.
Though they bind our hands and our feet, the aiBicrion wiU^' "' '
have power to set us loose. For observe this miracle. Those
' i Mss. have f"? middle voice. Hv« with, but !Xew Par. from Coit.
J^ Edd. r:»S« jii ,-«t- tp rpend theix .-w?; ijtwa;. and sa B.

330 God delivers these from trouble who submit to it.
Titus whom men had bound, the fire set free. As if certain persons
^' ^^" were delivered up to the servants of their friends, and the
servants, from regard to the friendship of their master, instead
of injuring them, should treat them wilh much respect; so the
fire, when as it knew that the Three Children were the friends
of its Lord, burst their fetters, set them free, and let them go,
and became to them as a pavement, and was trodden under
their feet. And justly, since they had been cast into it for
the glory of God. Let us, as many of us as are afflicted, hold
fast these examples.
But behold, they were delivered from their affliction, you
say, and we are not. True, they were delivered, and justly ;
since they did not enter into that furnace expecting deliverance,
Dan. 3, but as if lo die outright. For hear what they sav : There is
17 18 .> .,
a Qod in Heaven, Who will deliver us. But if not, be it
known unto thee, O king, that we will not serve thy gods,
nor worship the golden image which thou hast set up. But
we, as if bargaining on the chastisements of the Lord, even
fix a time, saying, ' If He does nol shew mercy till this lime.'
Therefore it is that we are not delivered. Surely Abraham
did not leave his home expecting again to receive his son,
but as prepared lo sacrifice him ; and it was contrary to his
expectation that he received him again safe. And thou, when
thou fallest into tribulation, be not in haste to be delivered ',
prepare thy mind for all endurance, and speedily thou shalt
be delivered from thy affliction. For God brings it upon
thee for this end, that He may chasten thee. When therefore
from the first we learn to bear it patiently, and do nol sink
into despair. He presently relieves us, as having effected the
whole matter.
I should like to tell you an instructive story, which has
much of profit in it. What then is it ? Once, when a per
secution arose, and a severe war was raging against the
Church, two men were apprehended. The one was ready to
suffer any thing whatever; the other was prepared to submit
wilh firmness to be beheaded, but wilh fear and trembling
shrunk from other tortures. Observe then the dispensation
towards these men. When the judge was seated, he ordered
' 2 M.<i,s. quote Ecclus. 2, 2. Make not haste in time of trouble.

Trials prolonged if we are impatient. 331
the one who was readv to endure anv tiling, to be beheaded, Hom,
The other he caused to be hung up and tortured, and that  —
not once or twice, but from city to city. Now why was this
permitted ? That he might recover through torments that
quality of mind which he had neglected, that he might shake
off aU cowardice, and be no longer alVaid to endure any thing,
Joseph too, when he was urgent to escape fi-om prison, was
left to remain there. Forbear him savintr, Indeed I ifff,s<5en.40,
° 14,15,
stolen away out of the land qf the Hebrews ; but do thou
moke mention qf me to the king. And for this he was suffered
to remain, that he might leam not to place hope or confidence
in men, but lo cast all upon God. Knowing these things
therefore let us gi\ e thsmks to God, and let us do all things
that ai-e expedient for us, that we may obtain the good
things to come, through Jesus Christ our Lord, with Whom
to the Father be glory, with the Holy Ghost, now and ever,
and world without end. Amen.

HOMILIES OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
EPISTLE OF S. PAUL THE APOSTLE
TO
PHILEMON.

ARGUMENT.
First, it is necessary to state the argument of the Epistle, then
also the matters that are questioned respecting it. What then is the
aigument ? Philemon was a man of admirable and noble chai-acter.
That he was an admirable man is erident from the fact, that his whole
household was of believers ", and of such believers as even to be
called a Chm-ch : therefore he says in this Epistle, And to the Church v. 2.
that is in thy house. He bears witness also to his great obedience,
and that the bowels of the Saints are refreshed in him. And hey. 7.
himself in this Epistle commanded him to prepare him a lodging, t. 22.
It seems to me therefore that his house was altogether' a lodging for
the Saints. This excellent • man, then, had a certain slave named 1 favux-
Onesimus. This Onesimus, having stolen something from his master, "^'f
had run away. For that he had stolen, hear what he says: Ifhe^ieT
hath wronged thee, or oweth thee ought, I will repay thee. Coming^- 18, 19-
therefore to Paul at Rome, and having found him in prison, and
having enjoyed the benefit of his teaching, he there also received
* B. and a Venice Ms. read rurriy. >> ^iymr °,ixiir. The phrase occurs
Edd. nrriri, which applies to the house- again in a few lines, where it is trans-
hold as one. lated ' on every account.'

331 Occasional Epistles. Use qf such notices qfthe Apostles.
Baptism. For that he obtained there the gift of Baptism is manifest
^- 10- from his saying, Whom 1 have begotten in my bands. Paul there
fore writes, recommending him to his master, that on every account
he should forgive him, and receive him as one now regenerate ".
But because some say, that it was superfluous that this Epislle
should be annexed, since he is making a request about a small matter
ia behalf of one man, let them leam who make these objections, that
they are themselves deserving of very many censures. For it was
not only proper that these small Epistles, in behalf of things so ne
cessary, should have been inscribed", but I wish that it were possible
to meet with one who could deliver to us the history of the Apostles,
not only all they wrote and spoke of, but of the rest of their con
versation, even what they ate, and when they ate, when they walked,
and where they saf, what they did every day, in what parts they
were, into what house they entered, and where they lodged^ — to
relate every thing with minute exactness, so replete with advantage is
all that was done by them. But the greater part, not knowing the
benefit that would result thence, proceed to censure it.
' For if only seeing those places where they sat or where they were
imprisoned, mere lifeless spots, we often transport our minds thither,
and imagine their virtue, and are excited by it, and become more
zealous, much more would this be the case, if we heard their words
and their other actions. But concerning a friend a man inquires,
where he lives, what he is doing, whither he is going : aud say, should
we not make these inquiries ^ about these the general instructors of the
world ? For when a man leads a spiritual life, the habit, the walk,
the words and the actions of such an one, in short, all that relates to
him, profits the hearers, and nothing is a hindrance or impediment.
But it is useful for you to learn that this Epistle was sent u])on
necessary matters. Observe therefore how many things are rectified
' thereby. We have this one thing first, that in all things it becomes
one to he earnest. For if Paul bestows so much concern upon a
run-away, a thief, and a robber, and does not refuse nor is ashamed
to send him back with such commendations; much more does it
become us not to be negligent in such matters. Secondly, that we

" B. and Ven. here add, ' And on by the word ' annexed,'
this score forgive him everything. And = So B, and Ven, Edd, where they
50 much for the argument. Now let us sat and when they walked,
proceed to the solution of the questions, f Lat, ' landed,' but xxr^x^tiimt
Inasmuch as some venture to say,' &c, hears the other sense, and he means
and presently, ' For I say not only this, evidently ' in what part of the house.'
that it was proper , , , but add this also, B, and Ven, have, ' I would not have
that I wish.' been weary of relating.'
"i He means in the Canon, as before e B. and Ven, l^tirStTXi,

Sidle of slavery lawful and capable of good use. 335
ouglit not to abandon the race of slaves, even if they have proceeded
to extreme wickedness. For if a thief and a run-away become so
virtuous that Paul was willing to inalce him a companion, and says in
this Epistle, that in thy stead he might have ministered unto me,\. 13.
much more ought we not to abandon the free. Thirdly, that we
ought not to withdraw slaves from the service of their masters. For
if Paul, who had such confidence in Philemon, vvas unwilling to detain
Onesimus, so useful and serviceable to minister to himself, without
the consent of his mastei-, much less ought we so to act. For if the
servant is so excellent, he ought by all means to continue in that
service, and to acknowledge the authority of his master, that be may
be the occasion of benefit to all in that house. Why dost thou take
the candle from the candlestick to place it in the bushel ?
I wish it were possible to bring into the cities those (servants) who
are without. ' What,' say you, ' if he also should become corrupt.'
And why should he, I beseech you ? Because he has come into the
city ? But consider, that bemg without he will be much more corrupt.
For he who is corrupt being within, will be much more so being
without. For hei'e he will be delivered from necessary care, his mas
ter taking that care upon himself; but there the concern about those
things will draw him off perhaps even from things more necessary,
and more spiritual. On this account the blessed Paul, when giving
them the best counsel, said, Art thou called, being a servant. f' care not 1 Cor, T,
for it : but if even thou mayest be made free, use it rather; that "
is, abide in slavery *¦ But what is more important than all, that the
word of God be not blasphemed, as he himself says in one of his
Epistles. Let as many servants as are under the yoke count their i Tim.
own masters worthy ofall honour, ihat the name of God and His ' '•
doctrine he not blasphemed. I'^or the Gentiles also will say, that even
one who is a slave can be well pleasing to God. But now many are
reduced to the necessity of blasphemy, and of saying Christianity
has been introduced into life for the subversion of every thing,
masters having their servants taken from them, and it is a matter of
violence. Let me also say one other thing. He teaches us not to be a.shamed --^
of our domestics, if they are virtuous. For if Paul, the most ad
mirable of men, speaks thus much in favour of this one, much more
should we speak favourably of ours. There being then so many
good effects — aud yet we have not mentioned all — does any one think
h So also he says on the place, and lowing word, as also, see Kuhner
Theodoret too, although he calls it a §. 824. anm, 1, who quotes Eur, Andr.
hyperbole, E/ xa) is properly if even, 1080, and Xen, Mem, i, u, 6. §, 12.
but the Ku) may be taken with the foi-

336 Folly of thinking any Scripture superfluous.
it superfluous that this Epistle was inserted ? And would not this be
extreme folly ? Let us then, I beseech you, apply to the Epistle
written by the Apostle. For having gained already so many ad-
't5»bj«» vantages from it, we shall gain more from the text'.

HOMILY I.

Phil. i. 1, 2, 3.
Paul, a prisoner of Jesus Christ, and Timothy our brother,
unto Philemon our dearly beloved, and fellowlabourer,
And to our beloved Apphia, and Archippus our fellow-
soldier, and to the Church in thy house: Grace to you,
and peace, from God our Father and the Lord Jesus
Christ.
These things are said to a master in behalf of a servant.
Immediately at the outset, he has pulled down his spirit, and
not suflFered him to be ashamed, he has quenched his anger;
calling himself a prisoner, he strikes him with compunction,
and makes him collect himself, and makes it appear that
present things are nothing. For if a chain for Christ's sake
is not a shame but a boast, much more is slavery not lo be
considered a reproach. And this he says, not exalting him
self, but for a good purpose doing this, shewing thence that
he was worthy of credit; and this he does not for his own
sake, but that he may more readily obtain the favour. As if
he had said, ' It is on your account that I am invested with
this chain.' As he also has said elsewhere, there indeed
shewing his concera, but here his trust-worthiness.
Nothing is greater than this boast, to be called ' the stig
matized " of Christ.' For I bear in my body the marks (TAGal. 6,
the Lord Jesus. '
The prisoner qf the Lord. For he had been bound on
His account. Who would nol be struck with awe, who
' cTTiyfixrlxi Literally, ' branded slave.'
Z

338 Common interest of Christ's servants.
Phil, would not he humbled when he hears of the chains of Christ?
13
— '—^ Who would not be ready to give up even his own life, much
less one domestic ?
And Timothy our brother.
He joins another also wilh himself, tbat he, being in-
treated by many, may the more readily yield and grant the
favour. Unto Philemon our dearly beloved, and fellowlabourer .
If beloved, then his confidence is not boldness nor forward
ness, but a proof of much affection. If a fellowlabourer, then
not only may he be instructed in such a matter, but he ought
to acknowledge it as a favour. For he is gratifying himself,
he is building up the same work. So that apart from any
request, he says, thou hast another necessity for granting the
favour. For if be is profitable to the Gospel, and thou art
anxious to promote the Gospel, then oughtest thou not to be
intreated, but to intreat,
Ver. 2. And to our beloved Apjphia.
It seems to me that she was his partner in life. Observe
the humilily of Paul; he both joins Timothy with him in his
request, and a.sks not only the husband, but the wife also,
and some one else, perhaps a friend.
And Archippus, he says, our fellowsoldier.
Not wishing to effect such things by command, and not
taking it ill, if he did not immediately comply with his
request; but he begs them to do what a stranger might have
done " to aid his request. For not only the being requested
by many, but the petition being urged to many, contributes
to its being granted. And on this account he says. And
Archippus our fellowsoldier. If thou art a feUowsoldier,
thou oughtest also to lake a concern in these things. But
this is the Archippus, about whom he says in his Epislle to
Col, 4, the Colossians, Say to Archippus, Take heed to the ministry
which thou hast received in the Lord, that thou fulfil it. It
seems to me too, that he, whom he joins with him in this
request, was also one of the Clergy, And he calls him his
fellowsoldier, that he may by all means cooperate with him.
And to the Church in thy house.
>> He may mean a stranger to Onesimus.

17,

Equality in the Church. Forgiveness due from us. 339
Here he has not omitted even the slaves. For he knew Hom.
that often even the words of slaves have power to overthrow — '¦ —
their master; and more especially when his request was in
behalf of a slave. And perhaps it was they particularly who
exasperated him. He does not suffer them therefore to fall
into envy*, having honoured them by including them in a
salutation with their masters. And neither does he allow
the master to take offence. For if he had made menlion of
them by name, perhaps he would have been angry. And if
he had not mentioned them at all, he ° might have been dis
pleased. Observe therefore how prudently he has found a
way by his manner of mentioning them, both to honour
them by his mention of them, and nol lo wound him. For
the name ofthe Church does not suffer masters to be angry,
even though they are reckoned together with their servants.
For the Church knows not the distinction of master and
servant. By good actions and by sins she defines the one
and the other. If then it is a Church, be not displeased
that thy slave is saluted with thee. For in Christ Jesus Gal. 3,
tiiere is neither bond nor free ^ ^^•
Grace io you, and peace.
By mentioning grace, he brings his own sins lo his re
membrance. Consider, he says, how great things God has
pardoned in thee, how by grace thou art saved. Imitate thy
Lord. And he prays for peace to him ; and naturally : for
it comes then when we imitate Him, then grace abides.
Since even that servant who was unmerciful lo his fellow-
servants, untU he demanded the hundred pence, had the
grace of his master abiding on him. But when he made
that demand, it was taken from him, and he was delivered to
the tormentors.
Considering these things, then, let us also be merciful and^onAL.
forgiving towards those who have trespassed against us, '^'
The offences against us here are a hundred pence, but those
from us against God are ten thousand talents. Bui you
know that offences are also judged by the quality of the
persons: for instance, he who has insulted a private person
l> i.e. of Onesimus. The last editor defends the singular, as
= Some suggest the plural, ' they,' the expression used would pleas* Ph'ile.
hut there is no Ms. authority for it, mon,
¦/. 2

340 Secrecy in .sinning is fearing man above God.
Phil, has done wrong, but not so much as he who has insulted a
— ^— ^ magistrate, and he who has offended a greater magistrate
offends in a higher degree, and he who offends an inferior
one in a lower degree ; but he who insults the king offends
much more. The injur}' indeed is the same, but it becomes
greater by the excellence of the person. And if he who
insults a king receives intolerable punishment, on account of
the superiority '' of the person ; for how many talents will he
be answerable who insults God ? so that even if we should
commit the same offences against God, that we do against
men, even so it is not an equal thing : but as great as is the
difference between God and men, so great is that between
the offences against Him and them.
But now I find also that the offences exceed, not only in
that they become great by the eminence of the person, but
by tiieir very nature. And it is a horrible saying that I am
about to utter, and truly awful, but il is necessary to be said,
that it may even so shake our minds and strike them with
terror, shewing that we fear men much more than God, and
we honour men much more than God. For consider, he
that commits adultery knows that God sees him, yet he
disregards Him ; but if a man see him, he restrains his lust.
Does not such a one not only honour men above God, not
only insult God, but, which is even much more dreadful,
whilst he fears them, despise Him ? For if he see them,
he restrains the flame of lust, but rather what flame ? it is
not a flame, but a wilfulness. For if indeed it was not lawful
to have intercourse wilh a woman, the matter perhaps would
be a flame, but now " it is insult and wantonness. For if he .
should see men, he desists from his mad passion, but for the
longsuffering of God he has less regard. Again, another
w-ho steals, is conscious that he is committing robbery, and
endeavours lo deceive men, and defends himself against
those who accuse him, and clothes his apology with a fair
show ; but though he cannot thus prevaU with God, he does
not regard Him, nor stand in awe of Him, nor honour Him.

<• Edd. i|(»«-/rTi«», literally ' worthi- « Sav mar. B. and Ven. but now,
ness of credit,' but in later Greek ' of with most men, what is lawful is de-
consideration.' Sav. mar. B, and Ven, spised, and, but what is forbidden made
have ittiix'l'. much of, it is all &c.

Men dislike the names of their own deeds. 341
And if the king indeed commands us lo abstain from other ^^f*"*'-
men's goods, or even to give away our own, all readily con-'
tribute, but when God commands not to rob, nor to gather
other men's goods, we do not forbear.
Do you see then that we honour men more than God ? It
is a sad and grievous saying, a heavy charge. But shew
that it is grievous ; flee from the fact! But if you fear not
the fact, how can I believe you when you say, We fear your
words, you lay a burden on us ! It is you that by the deed
lay a burden on yourselves, and nol our words. And if I
but name the words of which you do the deeds, you are
offended. And is not this absurd ?
May the thing spoken by me prove false ! I would rather
myself in That Day bear the imputation of ill language, as
having vainly and causelessly reproached you, than see you
accu.scd of such things.
But not only do you honour men more than God, but you
compel olhers to do so likewise. Many have thus compelled
their domestics and slaves. Some have drawn them into
marriage against their will, and others have forced them lo
minister to disgraceful services, to infamous love, to acts of
rapine, and fraud, and violence : so that the accusation is
twofold, and neither can they obtain pardon upon the plea
of necessity. For if you yourself do wrong things unwillingly,
and on account of the command of the ruler, not even so is
it by any means a sufficient excuse : but the offence becomes
heavier, when you compel them also to fall into the same
sins. For what pardon can there be any more for such an
one ?
These things I have said, not from a wish lo condemn you,
but to shew in how many things we are debtors to God.
For if by honouring men even equally with God, we insult
God, how much more, when we honour men above Him ?
But if those offences that are committed against men are
shewn to be much greater against God; how much more
when the actual offence is greater and more grievous in its
own quality.
Let any one examine himself, and he will see tbat he does
every thing on account of men. Exceedingly blessed we
should be, if we did as many things for the sake of God, as

342 God, our Creditor, expects us to forgive others.
Phil, we do for the sake of men, and of the opinion of men, and
13
— ^-^from the dread or the respect of men. If then we have so
many things to answer for, we ought with all alacrity to
forgive those who injure us, who defraud us, and not lo bear
malice. For there is a way to the forgiveness of our sins
tbat needs no labours, nor expense of wealth, nor any other
things, but merely our own choice. We have no need to set
out upon our travels, nor go beyond the boundaries of our
country, nor submit to dangers and toils, but only to will.
What excuse, teU me, shall we have in things that appear
difficult', when we do not do even a light thing, attended loo
wilh so much gain and so much benefit, and no trouble ?
Canst thou not despise wealth .'' Canst thou not spend thy
substance on the needy ? Canst thou not will any thing that
is good ? Canst thou nol forgive him that has injured thee .'
For if thou hadst nol so many things to answer for, and God
had onlj' commanded thee to forgive, oughtest thou not to do
it : But now having so many things to answer for, dost thou
not forgive ? and that too, knowing that thou art required to
do il on account of things which thou hast from Him ?
If indeed we go to our debtor, he knowing it, receives us
courteousl}', and shews us honour, and pays us every attention
in a liberal way; and that though he is not paying off" his
debt, but because he wishes to render us merciful in our de
mand of payment: and thou, who owest so much to God, and
art commanded to forgive that thou mayest receive in return,
dost not thou forgive ? And wherefore not, I beseech j'ou ?
Woe is me ! How much of goodness do we receive, and what
wickedness do we shew in return ! What sleepiness ! what
indolence ! How easy a thing is virtue, attended too with
much advantage ; and how laborious a thing is vice ! But we,
flying from that which is so light, pursue that which is hea
vier than lead.
Here there is no need of bodily strength, nor of wealth, nor
possessions, nor of power, nor of friendship, nor of any other
thing ; but it is sufficient only lo will, and all is accomplished.
Hath some one grieved thee, and insulted thee, and mocked
tiiee ? But consider, bow often thou hast done such things to
' Eaphelius (ap. Par.) notes that he we would do them if we could ?'
means ' what presumption is there that

We gain even here by forgiving. 343
others, and even to the Lord Himself; and forbear, and for- Hom,
give him it. Consider that thou sayest. Forgive us our — '¦ —
debts, as we also forgive our debtors. Consider, that if thou 13. " '
dost not forgive, thou wilt nol be able to say this with confi
dence : but if thou forgivest, thou demandest the matter as a
debt, not by reason ofthe nature of the thingjbut on account
of the lovingkindness of Him that hath granted it. And
wherein is it equal, that one who forgives his fellow servants
should receive remission of the sins committed against the
Lord ? but nevertheless we do receive such great lovingkind
ness, because He is rich in mercy and pity.
And that I may shew that even without these things, and
without the remission, thou art a gainer by forgiving, consider
how many friends such a person has, how the praises of such
an one are everywhere sounded by men who go about saying,
' This is a good man, he is easily reconciled, he knows not
to bear malice, he is no sooner stricken than he is healed,' When
such an one falls into any misfortune, who will not pity him ?
when he has offended, who will not pardon him ? When he
asks a favour for others, who will not grant it to him ? Who
will not be willing to be the friend and servant of so good a
soul ? Yea, I intreat you, let us do all things for Him ^, nol to
our friends, not to our relations only, but even to our domes
tics. For He says, Forbearing threatening, knowing </*«< Ephes.
your Master also is in heaven. ®' ^•
If we forgive our neighbours their trespasses, ours will be
forgiven to us, if we bestow alms, if we be humble. For this
also taketh away sins. For if the publican, only for saying,
God be merciful to me a sinner, went down justified, muchLukels,
more we also, if we be humble and contrite, shall be able to
obtain abundant lovingkindness. If we confess our own sins
and condemn ourselves, we shall be cleansed from the most
of our defilement. For there are many ways that purify.
Let us therefore in every way war against the devil. I have
said nothing difficult, nothing burdensome. Forgive him
that has injured thee, have pity on the needy, humble thy
soul, and though thou be a grievous sinner, thou wilt be able
B Or ' to this purpose,' as the Latin, general argument of Bp. Butler's Ser-
But it seems to be an unexpected turn mens on the Love of God.
upon the last clause. Compare the

344 Sin put away by forgiving, almsgiving, and confession.
Phil, to obtain the kingdom, by these means purging off' thy sins
— '—^ themselves, and wiping off their stain. And God grant that
we all, having purified ourselves here by confession from
all the filth of our sins, may there obtain the blessings pro
mised in Christ Jesus our Lord, &c.

HOMILY IL

Phil. i. 4, 5, 6.
/ thank my God, making mention of thee always in my
prayers. Hearing of thy love and faith, which thou hast
towards the Lord Jesus, and toward all saints. That
the communication of thy faith may become effectual
by the acknowledging qf every good thing which is in us^, ¦ e. v.
in Christ Jesus. '" 'J""-
He does not immediately at the commencement ask the
favour, but having first admired the man, and having praised
him for his good actions, and having shewn no small proof of
his love, that he always made mention of him in his prayers,
and having said that many are refreshed by him, and that he
is obedient and complying in all things ; then he puts it last
ofall, by this particularly putting him to the blush ^, For if^Sw^
others obtain the things which they ask, much more Paul, if '^'"
coming before others, he was worthy to obtain, much more
when he comes after olhers, and asks a thing not pertaining
to himselfj but in behalf of another. Then, that be may not
seem to have written on this account only, and that no one
may say, ' If it were not for Onesimus thou wouldest not have
written,'' see how he assigns other causes also of his Epistle.
In the first place manifesting his love, then also desiring that
a lodging may be prepared for him.
Hearing, he says, of thy love.
This is wonderful, and much greater than if being present

346 How St. Paul shews love and confidence toward Philemon.
Phil, he had seen il when he ¦ was present. For it is plain that
— '—^ from its being excessive it bad become manifest, and had
reached even to Paul. And yet the distance between Rome
and Phrygia was not small. For he seems to have been there
from the menlion of Archippus. For the Colossians were of
Col. 4, Phrygia, writing lo whom he said, When this Epistle is read
among you, cause that it be read also in the Church of the .
Laodiceans, and that ye likewise read the Epistle from
Laodicea. And this is a city of Phrj'gia.
I pray, he says, that the communication of thy faith may
become effectual by the acknowledging of every good thing
which is in Christ Jesus. Dost thou see him first giving,
before he receives, and before he asks a favour himself
bestowing a much greater one of his own? Thai the com
munication of thy faith, he says, may become effectual hy the
acknowledging of every good thing which is in you in Christ
Jesus ; that is, that thou mayest attain all virtue, that nothing
may be deficient. For so failh becomes eff'ectual, when it is
James accompanied with works. Forwithout works faithis dead. And
' ¦ he has not said, Thy faithjhui, the communication qf thy faith,
connecting it with himself, and shewing that it is one body,
and by this particularly making him ashamed to refuse. If
thou art a partaker, he says, with respect lo the faith, thou
oughtest to communicate also with respect to other things.
Ver. 7. For we have great Joy and consolation in thy
love, because the bowels of the saints are refreshed by thee,
brother. Nothing so shames us into giving, as to bring forward the
kindnesses bestowed on others, and particularly when a man
is more entitied to respect than they. And he has not said,
' If you do it to others, much more lo me;' but he has insi
nuated the same thing, though he has contrived to do it in
another and a more gracious manner.
We have Joy, that is, thou hast given me confidence from
the things which thou hast done to olhers. And consolation,
that is, we are not only gratified, but we are also comforted.
For they are members of us. If then there ought to be such
an agreement, that in the refreshing of any others who are in
affliction, though we obtain nothing, we should be delighted
'¦ Philemon, as it is irx^ims.

Trust placed in hini a motive io compliance. 347
on their account, as if it were one body that was benefited ; Hom.
much more if you shall refresh us also. And he has not said,  ^-
' Because thou yieldest, and compliest,' but even more vehe-
mentiy and emphatically, because the bowels of the Saints, as
if il were for a darling child fondly loved by its parents, so
that this love and affection shews that he also is exceedingly
beloved by them.
Ver. 8. Wherefore, though I might be much bold in Christ
to enjoin thee that ivhich is convenient.
Observe how cautious he is, lest an}' of the things which
were spoken even from exceeding love should so strike the
hearer, as that he should be hurt. For this reason before he
says, to enjoin thee, since it was offensive, although, as spoken
out oflove, it was more proper lo soothe him, yet neverthe
less from an excess of delicacy, he as it were corrects it
by saying, Having confidence, by which he implies that
Philemon was a great man'', that is, ' Thou hast given confi
dence to us.' And not only that, but adding the expression
in Christ, by which he shews that it was not that he was
more illustrious in the world, nol that he was more powerful,
but it was on account of his failh in Christ, — then he also
adds, to enjoin thee, and not that only, but Ihat which is con
venient, that is, a reasonable action. And see out of how
many things be brings proof for this. Thou doest good to
others, he says, and to me, and for Christ's sake, and that
the thing is reasonable, and that love giveth, wherefore also
he adds,
Ver. 9. Yet for love's sake, I rather beseech thee.
As if he had said, I know indeed that I can eflPect it by
commanding wilh much authority, fi-om things which have
already taken place. But because I am very solicitous about
this matter, / beseech thee. He shews both these things at
once; that he has confidence in him, for he commands
him'; and that he is exceedingly concerned about the matter,
wherefore he beseeches him.
Being such an one, he says, as Paul the aged. Strange !
how many things are here to shame him into compliance !
b i. c. a man of high Christian eha- ' He means, that his words would be
racter, who would admit such claims felt as a command, and were really not
as his, less, but more.

348 Onesimus a son begotten in bonds.
Phil, Paul, from the quality ofhis person, from his age, because he

• was old, and from what was more just than all, because he
was also a prisoner of Jesus Christ.
For who would not receive with open arms a combatant
who had been crowned ? Who, seeing him bound for Christ's
sake, would not have granted him ten thousand favours ? By
so many considerations having previously soothed his mind,
he has not immediately introduced the name, but defers
making so great a request. For you know what are the minds
of masters towards slaves that have run away; and particu
larly when they have done this with robbery, even if they
have good masters, how their anger is increased. This anger
then having taken all these pains to soothe, and having
first persuaded him readily to serve him in any thing what
ever, and having prepared his soul to all obedience, then he
introduces his request, and says, I beseech thee, aud wilh the
addition of praises, ybr my son whom I have begotten in my
bonds. Again the chains are mentioned to shame him into com
pliance, and then the name. For he has not only ex
tinguished his anger, but has caused him to be delighted.
For I would not have called him my son, he says, if he were
not especially profitable. What I called Timothy, that I
call him also. And repeatedly shewing his aff'ection, he
urges him by the very period of his new birth, / have be
gotten him in my bonds, he says, so that on this account also
he was worthy to obtain much honour, because he was begotten
in his verj' conflicts, in his trials in the qause of Christ.
Onesimus,
Ver. 11. Which in time past was to thee unprofitable.
See how great is his prudence, how he confesses the
man's faults, and thereby extinguishes his anger. I know,
he says, that he was unprofitable.
But now he will be profitable io thee and to me.
He has not said he will be useful lo thee, lest he should
contradict il, but he has introduced his own person, that his
hopes may seem worthy of credit. But now, he says, profit
able to thee and to me. For if he was profitable to Paul,
who required so great strictness, much more would he be so
to his master.

Onesimus submitted to Philemon's judgment, .-il!)
Ver, 12, Whom, I have sent again lo thee. Hom.
By this also he has quenched his anger, by delivering him  '- —
up. For masters are then most enraged, when they are
intreated for the absent, so that by this very act he mollified
him the more.
Ver. 12. Tliou therefore receive him, ihat is mine own
bowels. And again he has not given the bare name, but uses with
it a word that might move him, which is more affectionate
than son. He has said, son, he has said, / have begotten
him"", so that it was probable" he would love him much,
because he begot him in his trials. For it is manifest that
we are most inflamed wilh affection for those children, who
have been born to us in dangers which we have escaped, as
when the Scripture saith, ' Woe, Barochabel ' I' and again
when Rachel names Benjamin, the son of my sorrow. Gen.35,
Thou therefore, he says, receive him, that is mine own
bowels. He shews the greatness of bis affection. He has
not said, Take him back', Fie has not said. Be not ang\-y^,^iTSiiix,
but receive hini; tbat is, he is worthy not only of pardon, ^^l'"'^"'
but of honour. Why? Because he is become the son of
Paul. Ver. 13. Wliom I would have retained tvith me, that in
thy stead he might have ministered unto me in the bonds of
the Coxpel.
Dost thou see after how much previous preparation, he
has at length brought him honourably before his master, and
observe wilh how much wisdom he has done this. See for
how much he makes him answerable, and how much he
honours the other. Thou hast found, he says, a way by
which thou mayest through him repay thy service lo me.
Here he shews that be has considered his advantage more
than that of his slave, and that he respects him exceedingly,
Ver, 14. But without thy mind, be says, icould I do
nothing; that thy benefit should not be, as it were, of
necessity, but wUlingly.
J Old Lat. adds in my bonds, which from Kaphelius and Hemsterhusius
the sense requires. which curiously illustrates the variation
' B. and Ven. ' so as to shew that of names. This i>hai^x(sx<'f''i^ is in
he loved him especially.' LXX, 1 Sam. 4, 21. i)uxi/ixi;^aliai, Or.
f Tiie last Paris edition has a note Hex. «ua! U^xliiii, E. V. Ichabod.

350 Onesimus' fault overruled to good.
Phil. This particularly flatters the person asked, when the thing
^' ^^" being profitable in itself, it is brought out with his con-
cuiTence. For two good effects are produced thence, the
one person gains, and the other is rendered more secure.
And he has not said. That it should not be of necessity, but
as it were of necessity. For I knew, he says, that not having
learnt^ it, but coming to knovr it at once, thou wouldest not
have been angry, but nevertheless out of an excess of con
sideration, that it should not be as il were of necessity.
Ver. 15, 16. Foi- perhaps he therefore departed for a
season that thou should receive him for ever. Not now as a
servant. He has well said, perhaps, that the master may yield.
For since the flight arose from perverseness, and a corrupt
mind, and not from such intention, he has said, perhaps.
And he has not said, therefore he fled, but, therefore he was
' Gr. separated ^, by a more fair sounding expression softening him
ixuiKtiti ^jjg more. And he has not said. He separated himself, but,
he was separated. For it was not his own an-angement that
he should depart either for this purpose or for that. Which
Gen. 45, also Joseph says, in making excuse for his brethren. For
God did send me hither, that is, He made use of their
wickedness for a good end. Therefore, he says, he departed
for a season ''. Thus he contracts the lime, acknowledges the
¦^ cixiti- offence, and turns il all to a providence '. That thou
'"*'' shouldest receive him, he says, for ever, not for the present
season only, but even for the future, that thou mightest
always have him, no longer a servant, but more honourable
than a servant. For thou wilt have a servant abiding with
thee, more well-disposed than a brother, so that thou hast
gained both in time, and in the quality of thy servant. For
hereafter he will not run away. That thou shouldest receive
him, he says, for ever, that is, have him again.
Not now as a servant, but above a servant, a brother
beloved, especially to me.
Thou hast lost a sei-vant for a short time, but thou wilt
find a brother for" ever, not only thy brother, but mine also.
Here also there is much virtue. But if he is my brother,
8 i. e. by previous explanation, /iafm. h «/{«», lit. an hour.

Slaves Brethren of Christ. Some proud of humility. 351
thou also wilt not be ashamed of him. By calling him his Hom.
son, he hath shewn his natural affection ; and by calling him — '-^
his brother, his great good will for him, and his equality in
honour. These things are not written without an object, but thalMoHAL.
we masters may nol despair of our serv^ants, nor press too (^)
hard on them, but may learn to pardon the off"ences of such
servants, that we may not be always severe, that we may not
from their servitude be ashamed to make them partakers with
us in all things when they are good, For if Paul was not
ashamed to call one his son, his own bowels, his brother,
his beloved, surely we ought not to be ashamed. And why
do I say Paul ? The Master of Paul is not ashamed to call
our servants His own brethren ; and are we ashamed .' See
how He honours us ; He calls our servants His own brethren,
friends, and fellow-heirs. See to what He has descended !
What therefore having done, shall we have accomplished our
whole duty? We shall never in any wise do it; but to what
ever degree of humility we have come, the greater part of it is
still left behind. For consider, whatever thou doest, thou
doest to a fellow-servant, but thy Master hath done it to
thy servants. Hear and shudder ! Never be elated at thy
humility !
Perhaps you laugh at the expression, as if humility could
puff up. But be not surprised at it, it puffs up, when it is
not genuine. How, and in what manner ? When it is prac
tised to gain the favour of men, and not of God, that we may
be praised, and be high-minded. For this also is diabolical.
For as many are vain-glorious on account of their not
being vain-glorious', so are they elated on account of their
humbling themselves, by reason of their being high-minded.
For instance, a brother has come, or even a servant
thou hast received him, thou hast washed his feet ; im
mediately thou thinkest highly of thyself I have done,
thou sayest, what no other has done. I have achieved
humility. How then may any one continue in humility?
If he remembers the command of Christ, which says, When Luke
ye shall have done all things, say. We are unprofitable "' ^^'
servants. And again the Teacher ofthe world, saying, IcountPW. 3,
13.
' ' Proud of his periods ievelled against pride,' Anon.

352 Scripture examples of humility in holy men.
Phil, not myself to have apprehended. He who has persuaded
^' '^- himself that he has done no great thing, however many things
he may have done, he alone can be humble-minded, he who
thinks that he has not reached perfection.
Many are elated on account of their humility; but let not
us be so affected. Hast thou done any act of humilily ? be
not proud of it, othei-wise all the merit of il is lost. Such
was the Pharisee, he was puffed up because he gave his
Lukeis, tythes to the poor, and he lost all the merit of it. But not
1 Cor.4 so the publican. Hear Paul again saying, / know nothing
^- by myself, yet am I not hereby justified. Seest thou that
he does not exalt himself, but by every means abases and
humbles himself, and that too when he had arrived at the
very summit. And the Three Children were in the fire, and
Song, in the midst of the furnace, and what said they ? We have
inhXX. sinned and committed iniquity with our fathers. This it
Dan. 3, Jg ^q have a contrite heart; on this account they could sav,
29. 30. J . ^
v. 16. Nevertheless in a contrite heart and a humble spirit let us
be accepted. Thus even after they had fallen into the furnace
they were exceedingly humbled, even more so than they
were before. For when they saw the miracle that was
wrought, thinking themselves unworthy of that deliverance,
they were brought lower in humility. For when we are
persuaded that we have received great benefits beyond our
desert, then we are particularly grieved. And yet what
benefit had they received beyond their desert ? They had
given themselves up to the furnace ; they had been taken
captive for the sins of others; for they were still young; and
they murmured not, nor were indignant, nor did they say.
What good is it to us that we serve God, or what advantage
have we in worshipping Him ? This man is impious, and is
become our lord. We are punished with the idolatrous by
an idolatrous king. We have been led into captivity. We
are deprived of our country, our freedom, all our paternal
goods, we are become prisoners and slaves, we are enslaved
to a barbarous king. None of these things did they say.
But what? We have sinned and committed iniquity. And
not for themselves but for olhers they offer prayers. Because,
say they. Thou hast delivered us to a hateful and a wicked
king. Again, Daniel, being a second time cast into the pit,

Humility of Daniel and David. Submission in suffering. 353
said, For Qod hath remembered me. Wherefore should He Hom.
not remember' thee, 0 Daniel, when thou didst glorify Him^^j-^
before the king, saying, Not for any ivisdom that I have ? Dragon,
But when thou was cast into the den of lions, because thoUp^^jj 'j
didst not obey that most wicked decree, wherefore should He 30.
not remember thee ? For this very reason surely should He-
Wast thou not cast into it on His account ? ' Yea truly,' be
says, ' but I am a debtor for many things.' And if he said
such things after having displayed so great virtue, what should
we say after this .'' But hear what David says. If He thus 2 Sam.
say, I have no delight in thee, behold here am I, let Him do '
to me as seemeth good unto Him. And yet he had an infinite
number of good things to speak of And EU also says, It is i Sam.
the Lord: let Him do what seemeth Him good. '
This is the part of well-disposed servants, not only in His (4)
mercies, but in His corrections, and in punishments wholly to
submit to Him. For how is il not absurd"", if we bear with
masters beating their servants, knowing that they will spare
them, because they are their own"; and yet suppose tbat God
in punishing will not spare ? This also Paul has intimated,
saying, Whether we live or die, we are the Lord's. A man,B,om.
we say, wishes not his property to be diminished, he knows '
how he punishes, he is punishing his own servants. But
surely no one of us spares more than He Who brought us into
being out of nothing, Who maketh the sun to rise. Who
causeth rain ; Who breathed our life into us, Who gave His
own Son for us.
But as I said before, and on which account I have said all
that I have said, let us be humble-minded as we ought, let
us be moderate as we ought. Let it not be to us an occasion
of being puffed up. Art thou humble, and humbler than all
men ? Be not high-minded on that account, neither reproach
others, lest thou lose thy boast. For this very cause thou
art humble, that thou mayest be delivered from the mad
ness of pride ; if therefore through thy humility thou fallest
into that madness, it were better for thee not to be humble.
' B. ' didst thou not remember,' and disposed while we are favoured, but
presently ' did I not remember.' The discontented when we are chastised;
construction in either case is so ellipti- tell me now.'
cal as to be difficult. •» Such seems the principle in
"¦ B. and Ven. add, ' for ns to be well Exod. 21, 21.
A a

354 Our utmost humiliation a due to Christ.
Phil. For hear Paul saying. Sin worketh death in me by that which
' '-is good, that sin by the commandment might become exceed-

13. ' ing sinful. When it enters into thy thought to admire thyself
because thou art humble, consider thy Master, to what He
descended, and thou wilt no longer admire thyself, nor praise
thyself, but wilt deride thyself as having done nothing. Con
sider thyself altogether to be a debtor. Whatever thou hast
From done, remember that parable. Which of you having a servant
7. 8. ' . • • will say unto him, when he is come in. Sit down to meat?
. . . I say unto you, Nay. . . but stay and serve me. Do we
return thanks to our servants, for waiting upon us ? By no
means. Yet God is thankfiil to us, who serve not Him, but
do that which is expedient for ourselves.
But let not us be so affected, as if He owed us thanks, that
He may owe us the more, but as if we were discharging a
debt. For the matter truly is a debt, and all that we do is of
debt. For if when we purchase slaves with our money, we
wish them to live altogether for us, and whatever they have
to have il for ourselves, how much more must it be so with
Him, who brought us out of nothing into being, who after
this bought us with His precious Blood, who paid down such
a price for us as no one would endure to pay for his own son,
who shed His own Blood for us? If therefore we had ten
thousand souls, and should lay them all down for Him, should
we make Him an equal return ? By no means. And why ?
Because He did this, owing us nothing, but the whole was a
matter of grace. But we henceforth are debtors : and being
God Himself, He became a servant, and not being subject to
death, subjected Himselfto death in the flesh. We, if we do
not lay down our lives for Him, by the law of nature must
certainly lay them down, and a little later shall be separated
from it", however unwillingly. So also in the case of riches, if
we do not bestow them for His sake, we shall render them up
from necessity at our end. So it is also with humility. Al
though we are not humble for His sake, we shall be made
humble by tribulations, by calamities, by over-ruling powers.
Seest thou therefore how great is the grace 1 He hath not
said, 'What great thing do the Martyrs do?' Although
° The sense naturally leads to this uncommon in St. Chrysostom. See
transition to the singular, which is not p. 305, 1, 21,

God glorified in the gratitude of His servants. 355
they die not for Me, they certainly will die.' But He owns Hom

Himself much indebted to them, because they voluntarily.
resign that which in the course of nature they were about to
resign shortly against their will. He hath not said, ' What
great thing do they, who give away their riches ? Even against
their will they will have to surrender them.' But He owns
Himself much indebted lo them too, and is not ashamed to
confess before all that He, the Master, is nourished by His
slaves. For this also is the glory of a Master, to have grateful
slaves. And this is the glory of a Master, that He should thus
love His slaves. And this is the glory of a Master, to claim for
His own what is theirs. And this is the glory of a Master,
not to be ashamed to confess them before all. Let us there
fore be stricken with awe at this so great love of Christ. Let
us be inflamed with this love-potion. Though a man be low
and mean, yet if we hear that be loves us, we are above all
things warmed with love towards him, and honour bim ex
ceedingly. And do we then love? and when our Master loveth
us so much, are we not excited ? Let us not, I beseech you,
let us not be so indifferent wilh regard lo the salvation of our
souls, but let us love Him according to our power, and let us
spend all upon His love, our life, our riches, our glory, every
thing, with delight, with joy, with alacrity, not as rendering
any thing to Him, but to ourselves. For such is the law of
those who love. They think that they are receiving favours,
when they are suffering wrong for the sake of their beloved.
Therefore let us be so affected towards our Lord, that we"'
also may partake of the good things to come in Christ Jesus
our Lord, with Whom, &c.

P 13. and Ven, add, ' May both obtain His help here, and'

A a 2

HOMILY III.

vttv.

Phil. i. 17—19.
ff thou count me therefore a partner, receive him as myself.
If he hath wronged thee, or oweth thee ought, put that on
mine account; I Paul have written it with mine own
hand, I will repay it : albeit I do not say to thee how thou
owest unto me even thine own self besides.
iraj«<- No procedure is so apt to gain a hearing ^, as not to ask
for every thing at once. For see after how many praises,
after how much preparation he hath introduced this great
matter. After having said that he is my son, that he is
a partaker of the Gospel, that he is my bowels, that thou
receivest him back as a brother, and hold him as a brother,
then he has added as myself. And Paul was not ashamed
to do this. For he who was not ashamed to be called the
servant of the faithful, but confesses that he was such, much
more would he not refuse this. But what he says is to this
effect. If thou art of the same mind with me, if thou run-
nest upon the same terms", if thou considerest me a friend,
receive him as myself
If he hath wronged thee. See where and when he has
introduced the mention of the injury; last, after having said
so many things in his behalf. For since the loss of money is
particulariy apt to annoy men, that he might not accuse him
of this, (for it was most likely that it was spent,) then he
brings in this, and says. If he hath wronged thee. He does
^ Wi roig avToTf, perhaps ' for the same prize.'

St. Paul's pleasantry has serious meaning. 357
not say. If he has stolen any thing; but what? Ifhe hath Hom.
wronged thee. At the same time he both confessed the ¦

off"ence, and not as if it were the offence of a servant, but of
a friend against a friend, making use of the expression of
' wrong' rather than of theft.
Put that on mine account, he says, that is, reckon the
debt to me, / will repay it. Then also with that spiritual
pleasantry, / Paul have written it with mine own hand. At once
movingly and pleasantly; If when Paul did not refuse to
execute a bond for him, he should refuse to receive him I
This would both shame Philemon into compliance, and
bring Onesimus out of trouble. 1 have written, it, he says,
with mine own hand. Nothing is more affectionate than
these ' bowels,' nothing more earnest, nothing more zealous.
See what"" great concern he bestows in behalf of one man.
Albeit I do not say to thee how thou owest unto me even
thine own .self besides. Then that it might not appear in
sulting to him, whom he requests, if he had not the confi
dence to ask and obtain in behalf of a theft, he in some
measure relieves this, saying. Albeit I do not say to thee how
thou owest to me even thine own self besides. Not only thine
own things, but thyself also. And this proceeded from love,
and was according to the rule of friendship, and was a proof
of his great confidence. See how he every where provides
for both, that he may ask with great security, and that this
¦may not seem a sign of too little" confidence in him.
Ver. 20. Yea, brother.
Whatis, yea, brother? Receive him, he says. For this we
must understand though unexpressed'. For dismissing all ' ^W<»-
pleasantry, he again pursues his former considerations, that
is, serious ones. And yet even these are serious. For the
things that proceed fi-om Saints are of themselves serious,
even when they are pleasantry.
Yea, brother, let me have joy of thee in the Lord, refresh
my bowels in Christ '',
^ Colb. what entreaty he makes, is right, ' security' means confidence
« The Editor has ventured to insert in Philemon, but that is indifferent
fA from Raphelius' conjecture. Old Greek,
Lat. omits the former negative. If '^ So the best Mss, and most Fathers
the common text (' too much confidence') for in the Lord. Hemsterhusius,

358 Sf. Paul's confidence of gaining his request,
Phil, That is, thou grantest the favour to the Lord, not to me.
l:E:^- My bowels, that is, toward thyself
Ver. 21. Having confidence in thy obedience, I wrote unto
thee. What stone would nol these things have softened ? What
wild beast would not these things have rendered mild, and
prepared to receive him heartily. After having borne witness
to him by so many gi-eat testimonies of his goodness, he is
not ashamed again to excuse himself. He says, Not barely re
questing it, nor as commanding it, nor arbitrarily, but having
confidence in thy obedience I wrote unto thee. What he had
said at the beginning, having confidence, that he also says
here in the sealing up of his letter.
Knowing that thou wilt also do more than I say.
At the same time in saying this he excited him. For he
would have been ashamed, though for nothing else, if having
such credit with him as this, that he would do more than he
said, — be should not do so much,
Ver. 22. But withal prepare me also a lodging: for I
trust that through your prayers I shall be given unto you.
This also was the part of one who was exceedingly confi
dent — or rather this too was in behalf of Onesimus, that not
being indifferent, but knowing that he upon his return would
know the things relating to him, they might lay aside all
remembrance of the wrong, and might the rather grant the
favour. For great was the influence and the honour of Paul
residing among them, of Paul in bis age, of Paul after impri
sonment. Again, it is a proof of their love that he says that
they pray ; and to attribute to them so much as that they
pray for him. For although I be now in danger, yet never
theless you will see me if ye pray for it.
Ver, 23, There salute thee Epaphras, my fellow-prisoner
in Christ Jesus.
He was sent by the Colossians, so that from this it appears
that Philemon was also at Colossae, And he calls bim his
fellow-prisoner, she-wing that he also was in much tribulation,
so that if not on his own account, yet on account of the other,
it w^as right that he should be heard. For he that is in tri-
quoted in New Par, defends the Vulgate clause, giving it a general sense, Beza
Ego le frvar in Domino for the former has htinc friictum.

Salutations bear on the request. Concluding Prayer. 359
bulation, and overlooks himself, and is concerned for others, Hom.
deserves to be heard. 

And he puts him to shame from another consideration, if
his countryman is a fellow-prisoner with Paul and suffers
afiUction with him, and he himself does not grant him a
favour in behalf of his own servant. And he has added, my
fellow-prisoner in Christ Jesus, instead of on account of
Christ. Ver. 24. Marcus, Aristarchus, Demas, Lucas, my fellow-
labourers. Why then does he put Luke last ? And yet he elsewhere
says. Only Luke is with me, and Demas, he says, was one 2Tim.4,
of those who forsook him, having loved the present world.
And these things, although they are mentioned elsewhere,
yet nevertheless ought not to be passed over here -without in-
qiury, nor ought we merely to hear them as things of course.
But how comes be to say that he who foi-sook him salutes
them? For Erastus, he says, abode at Corinth. He adds 2 Tim.
Epaphras, both as known to them, and being of their country. '
And Mark, as being himself also an admirable man. Why
then does he number Demas with these? Perhaps it was
after this that he became more remiss, when he saw the dan
gers multiplied. But Luke being last became first. And
from these indeed he salutes him, urging him the more to
obedience, and calls them his fellow-labourers, and in this
way shames him into granting the request.
Ver, 25. The grace of our Lord Jesus Christ be with your
spirit. Amen.
He hath closed his Epistle with a prayer. And indeed (2)
Prayer is a great good, salutary, and preservative of our'^'"'^'"
souls. But it is great when we do things worthy of it, and
do not render ourselves unworthy. And thou too, therefore,
when thou goest lo the Priest, and he shall say to thee, ' The
Lord will have mercy on thee, my son,' do not confide in
the word only, but add also works. Do acts worthy of mercy,
God will bless thee, my son, if indeed thou doest things
worthy of blessing. He will bless thee, if thou shewesl mercy
to thy neighbour. For the things which we wish to obtain
from God, of those we ought first to impart to our neighbours.
But if we deprive our neighbours of them, how can we wish

360 Mercy of God requires mercy in us.
Phil, to obtain them ? Blessed, He says, are the merciful : for they
^' ^^ shall obtain mercy. For if men shew mercy to such, much
Matt 5 .
7. ' ' more will God, but to the unmerciful by no means. For he
Janies gfiaH have Judgment without mercy, that hath shewed no
mercy. An excellent thing is mercy ! Why then hast thou not
done it to another ? Dost thou wish to be pardoned, when
thou oflfendest ? why then dost thou not thyself pardon him
who has offended thee ? But thou comest to God, asking of
Him the kingdom of heaven, and thou thyself dost not give
money when it is begged of thee. For this cause we do not
obtain mercy, because we do not shew mercy. But why?
you say. Is not this also a part of mercy, to shew mercy to
the unmerciful.'' Nay"! For he that treated with the greatest
kindness the hard-hearted cruel man, that had done number
less ills to his neighbour, how should he be merciful? What
then, say you? Hath not the Laver saved us, who had com
mitted infinite evils .'' It hath delivered us from them, not
that we should commit them again, but that we may not
Rom, 6 commit them. For how shall we, it is said, that are dead io
2- sin, live any longer therein?
V, 15. What then ? shall we sin because we are not under the law?
Qod forbid. For this cause God hath deUvered thee from
those sins that thou mightest no more run back to that dis
honour. Since even physicians relieve their feverish patients
from their heat, not that they may abuse their health to
their injury and disorder, (since it would be better to be sick,
if one was about to use his health only that he might confine
himself again to his bed,^ but that having learnt the evils that
arise from sickness, they may no longer fall into the same, that
they may the more securely preserve their health, that they
may do every thing that conduces to its preservation.
How then ? you say : what is the lovingkindness of God,
if he is not about to save the bad ? For oftentimes I hear
many talking in this way, that He is the Friend of man, and
will by all means save all. That we may not therefore vainly
deceive ourselves, (for I remember that I made a promise of
this kind to you,) come let us to day move this argument. I
' The negative is under,stood in ' for.'

God's goodness questioned if He punishes. 361
lately discoursed with you about Hell, and I deferred my Hom.
argument upon the lovingkindness of God. It is proper ¦

therefore to-day to resume it. That there wUl, then, be a hell,
we have, as I think, sufficiently proved, bringing forward the
deluge, and former evils, and arguing that it is not possible
that He who performed these things should leave the men of
the present age unpunished. For if thus He chastised those
who sinned before the Law, He will not let those go unpu
nished who after grace have committed greater wickedness.
It has been questioned therefore how is He good ? how mer
ciful to man, if at least He punishes ? and we have deferred
the argument, that we might not overwhelm your ears with a
multitude of words.
Come, to-day let us discharge the debt, and shew how
good is God, even in punishing. For this discourse would
be suitable for us in opposition to the heretics. Let us
therefore pay earnest heed to it. God, standing in no need
of any thing from us, yet created us. For that He stood in
no need of us, is manifest from His having- made us after a
long time. For He might have made us long ago, if He had
needed us. For if He Himself was, even without us, and we
were made in later times. He made us, not needing us.
He mtide the Fleaven, the earth, the sea, all things that
exist, for our sake. Tell me, are not these marks of good
ness? And many things one might mention. But to cut
short the matter. He maketh the sun to rise on the evil and Matt. 5,
on the good, and sendeth rain on the just and on the unjust.
Is not this a mark of goodness ? No, you say. For I said once
in conversing with a Marcionite, Are not these things a
mark of goodness ? and he answered, If He did not call
men to account for their sins, it were a mark of goodness.
But if He calls them to account, il is not goodness.
That man, however, is not now present. But come, let us
repeat what was then said, and more beside. For I, out of
my superfluity, shew that if He did not call men to account.
He would not be good ; but because He does call them to
account, therefore He is good.
For, say, if He did not call us to account, would human
life then have endured ? Should we not then have fallen
ipto the state of beasts ? For if when there is this fear im-

362 God punishes even in that He is good.
Phil, pending over us, and the giving account, and judgments, we
— '¦ — '- have gone beyond fishes in devouring one another, we have

thrown wolves and lions into the shade in ravaging one
another's possessions ; if He did not call us to account, and
we were persuaded of this, vrilh how great tumidt and con
fusion would life be filled? What would be the fabled
labyrinth after this, compared with the perplexities of the
world? Would you not see numberless indecencies and
disorders? For who then would have respected his father
any more? or who would have spared his mother? Who
would have left imattempted any pleasure, any wickedness ?
And that the matter is so, I will endeavour to shew you
from one house only. How ? You who raise these questions
and who have servants; if I could make it manifest to these,
' Jio-«- that if they should destroy the family of their masters^, if
they should insult their persons, if they should plunder every
thing, if they should turn things upside down, if they should
treat them as enemies, they would not threaten them, nor
correct them, nor punish them, nor even grieve them with a
word, would this be any proof of goodness ? I maintain that
it is the extreme of cruelty, not only because the wife and
children are betrayed by this unseasonable kindness, but
because the slaves themselves are destroyed before them.
For they will be drunkards, wanton, dissolute, and more
irrational than any beasts. Is this, tell me, a proof of good
ness, to trample upon the noble nature of the soul, and to
destroy both themselves and others beside ? Seest thou that to
call men to account is a proof of great goodness ? But why
do I speak of slaves, who more readily fall into these sins ?
But let a man have sons, and let him permit them to do
every thing they will, and let him not punish them ; will they
not be worse than any thing ? teU me. In the case of men
then, it is a mark of goodness to punish, and of cruelty not
to punish, and is it not so in the case of God? So that
because He is good, therefore He has prepared a heU.
And do you wish that I should speak of another instance
of God's goodness ? It is not only this, but that He does not
suffer the good to become bad. For if they were destined to
meet with the same things, they would aU be bad. But now
this also does not a little console the good. For hear the

Whoever will may escape punishment. 363
Prophet, saying, Tlie righteous shall rejoice when he seeth Hom.
the vengeance upon the ungodly, he shall wash his hands in "
the blood of the sinner. Not rejoicing on account of it, lo.
God forbid! but fearing lest he should suffer the same things,
he will render his own life more pure. This then is a mark
of His great care. Yes, you say, but He ought only to
threaten, and not to punish also. But if He does punish,
and still you say it is a matter of threat, and on that account
become more slothful, if it were really but a threat, would
you not become more supine ? If the Ninevites had known
it was a matter of threat, they would not have repented.
But because they repented, they caused the threat to stop at
words only. Dost thou wish it to be a threat only? Thou
hast the disposal of that matter. Become a better man, and
it stops only at the threat. But if, which be far from thee !
thou despisest the threat, thou wilt come to the experience
of it. The men before^ the flood, if they had feared the 'So Sav.
threat, would not have experienced the execution of it. '^ ' ° '
And we, if we fear the threat, shall not expose ourselves to
experience the reality. God forbid we should. And may
the merciful God grant that we all henceforth, having been
brought to a sound mind, may obtain those unspeakable
blessings. Of which may we all be thought worthy, through
the grace and lovingkindness of our Lord Jesus Christ, with
Whom to the Father, together with the Holy Ghost, be
glory, power, and honour, now and for ever and ever. Amen.

INDEX.

A.
Aaron, those that rebelled against,
perished, 181.
Abraham, riches of, in what they con
sisted, 100. concealed his purpose
about Isaac, 126, 127.
Activity, needful in our spiritual course,
269.
Adam, in what sense not deceived, 71.
Admonition, not meant to grieve but to
correct, 18.
Age, failings of, 300.
Aged, the, not to be rebuked but ad
vised, 107.
Alexander, persecuted St. Paul, 260.
Almsgiving, blessings of, 119. objects
of, 120. communion in, 173. failure
in enough to cast into hell, 222. must
become a habit, 225. mercifully or
dained, ib, meant to detach from love
of riches, 327. effects of, extend to
all, ib. the cliief of virtues, ib. the
mother of love, 327. the ladder fixed
to heaven, ib.
Alms, to be dispensed by ourselves,
120, make way for prayer, 174, of
no avail, if from wrongful gains, 223,
to avail, must be of our own, 226. a
good Inheritance, 235. benefit the
giver more than the receiver, 326.
bind together the body of Christ,
328. blessed effects of, ib.
Androgetis, story of, 317.
Angels, saw the Son, with men,
through the Incarnation, 88. Timo
thy charged before the, 141. The
elect, who, 142.
Apostleship, dignity ofthe, 3.
jipos^tes, preaching ofthe, assailed, not
their lives, 80. power of the, 266.
power of our Lord exercised through,
267, note h, manner of life of, 280,
Appearing, the love of the, of Christ,
255,
Apphia, 338,

Aratus, quoted by St, Paul, 293,
Archipp'us, 328,
Asia, Church and people of, committed
to Timothy, 133, many in Rome
from, 187,
Athenians, admitted new Gods, 298,
Avarice, a lust, 56, inexcusable, 314.

B.
Balaam, a prophet, though a wicked
man, 181.
Barochabel, 349, note f.
Baptism, tlie anointing of, 20.
Baths, considered too luxurious for very
devout persons, 224, note n.
Beauty, right use of, 37. increases
trials of modesty, ib. want of, no re
proach, ib. ha.s no advantages, ib.
imaginary, not in nature of things,
155. moral alone real, 156.
Bishopric, of those who desire a, 278.
Bishop, character of a, 76. office of,
may be desired from love to the
Church, ib. vigilant, 77. to be in
stant in his duties night and day, ib.
the husband of one wife, 76, note a.
78. must be blameless, 77- apt to
teach, ib. no smiter, 1, 2. not to
smite the consciences of others, 78.
why the highest attainments not re
quired of, 78. one to preside in every
city, ib, to exhibit good order in his
own house, 79. not to be a new con
vert, 79, mustbe well reported of all,
80,
Bishops, must know how to manage
their household, 2, superior to Priests
only in power of ordination, 85, set
over and to be feared by all, 134,
continually slandered wrongfully,
279, dangers and difficulties of, 278,
must regard their health for the
Church's sake, 281,
Blasphemy, produced by ill living, 303,

366

INDEX.

Books, of St. Paul, 260.
Brutality, of mankind before Christ's
coming, 317.
Bulimy, disease called, 231.

Cain, ofi'ence of, 223.
Canker, false doctrine compared to a,
209,210.
Children, good bringing up of brings
its own reward, 72. great responsi
bilities of those who have, 73. to be
well trained from the first, ib. great
est care to be taken in choice of
tutors for, 74.
Children, The Three, example of, 329,
330.
Christ, great strength required to bear
the name of, 24. true disciples of,
the admiration of Angels, ib. apa
thy of men towards, 27, 28. friends
preferred before, 28. died for the
heathen, 58. His suffering a Testi
mony, ib. meaning of His directions
about prayer, (Matt. vi. 6.) 62. love
of not returned by us, 59. should put
us to shame, ib. condescension of,
139. Sacramental union with, 139.
the good confession, 158. unorigi
nated, 159. cannot be seen in His
divine apart from His human nature,
159, note n. the Cross of a remedy
against shame, 176, 177. power of,
shewn when His servants are op
pressed, 203. dying with, a pledge of
life with, 207. how to suffer for, 256.
why ministered to by others, 326.
' Christ, through,' meaning of the
phrase, 27.
Christians, must learn, and obey, and
doubt not, 9. not freed only from pu
nishment, but gifted with immense
privileges, 26. must not pray against
each other, 49. engaged in a contest,
41. bid to pray every where, 63. bad,
hinder conversion of Heathen, 82.
how dead with Christ, 207, should
be prepared for every thing, 218,
Church, different stations in the, as in
an army, 42, the, a household, 79,
a pillar of Truth in the world, 87,
maintains the preaching of the word,
87. makes known the Incarnation,
88. those directing the, assailed
with difficulty, 165. equality in the,
339. knows no distinctions of rank,
339.
Claudia, 264.
Clergy, to be maintained, 131. not to
be stinted, 132. not to spare them
selves, ib.

Cloak of St. Paul left at Troas, 259,
Commandment, matters of, 104. not left
to choice, 276.
Committed, things to us, imply that
they are not our own, but to be kept
with care, 41.
Communicants, unworthy, delivered by
God to Satan, 44.
Communion, Holy, careless preparation
for, reproved, 45. one unworthy par
taking of, presumption, 45.
Condescension, of God to man's weak
ness, 295.
Conduct, of others, not to be judged,
but our own, 183,
Conscience, a good, brings rejoicing,
96. a pure, a blameless life, 166.
torments of a bad, 212. an impure
defiles all things, 297.
Contentious persous to be avoided, 150.
Contest, those out of the, sometimes
cause of the victory to those who
gain it, 189,
Controversy, some unavoidable, 325.
Conversion, none without practical ho
liness, 82.
CoraA, Insurrection of, 181.
Corinthian, case of incestuous, 44.
Counsels, of perfection, 276.
Courtesans, finery of, 64.
Covetousness, admits no friendship, 154.
cure of, 155. to be brought under by
the will, ib. Self-love, source of, 228.
evils arising from, ib.
Creature, none unclean, 95.
Cretans, who said they were liars, 292.
to be sharply rebuked, 295.
Cross, the, greatest sign of God's love,
176. a rebuke to mistaken shame,
176. sign of the, use of, 225,
Crown, of righteousness, 254, in store
for all Saints, ib,
Cynophontis, Festival of, at Argos,
154, note g.

D.
Daniel, humility of, 353.
Daphne, burning of, 256, note h.
Daughters, to be trained religiously for
marriage, 74.
David, his love for Jonathan, 233, 234.
humility of, 353.
Day of Judgment not borne in mind,
136.
Deacons, qualities for, 85. trial of, 86.
same virtues required of, as of
Bishops, 85, 86. temporal ministry
of, 86, note c.
Deacojiesses, 86. necessary and useful
to the Church, ib.
Death, in a monastery, 124.

INDEX.

367

Demas, chose his own ease before dan
ger, 258, 359,
Desires, foolish, 152, as thorns, ib,
Despisers of their brethren, despise
God, 229,
Devil, his rage greater against the
shepherd than the flock, 4.
Devils, abhor the unguent ofthe Spirit,
20, divinations of, condemned and
defied, 246,
Disputes, contagious, 150,
Distinctions, spiritual to be sought for,
92,
Divinations, failure in, 246. sin to have
recourse to, ib.
Divine things not to be measured by
human reason, 175.
Doctrine, corrupt, engendered by an
evil life, 32. orthodox useless without
a, corresponding life, 55. false, a
growing evil, 210.
Doxology, inference of heretics from
(1 Tim. i. 17.) disproved, 34, 35.
Dramas of the heathens filled with
abominations, 318.
Dress, finery in, gives occasion of
offence, 65.
Drunkenness, drowns the soul, 110.
Duties, plain neglect of, a denial ofthe
Faith, 116.

E.
Earnestness, taught by the Epist. to
Philemon, 334.
Elders, Bishops called, 285.
Eli, perished for neglecting his children,
-73.
Eloquence, inferior to strength of mind,
286.
Encratites, not often mentioned by
S, Chrys, 93, note a. mentioned by
Clem, Al, &c, ib.
Envy of men passes on to Christ, 29.
Elect, sufferings endured for the, 200.
Epaphroditus, infirmity of, 264.
Epimenides, 292, note a.
Epiplumy, meaning of, 265.
Episcopate, dangers of the, 277.
Epistles, occasional, not superfluous,
334.
Ephesus, false Judaizing Apostles at,
7,
Error, never stops, yet never advances,
240.
Essence, no dissimilarity in the Divine,
6.
Eucharist, Holy, always a Holy Pass
over, 45. the same, whether offered by
common men or by Paul, &c. 184.
Evangelist, the work of an, 262.

Eve, bad teaching of, 71-
Excommunication, a, proof of the Apo
stles' power, 43, 44.
Exercise, bodily, spoken of by St. Paul,
not fasting, 96. spiritual, 96, 97, note
d, spiritual, rewarded, 99.

Fables, what S. Paul means by, 7.
Jewish Traditions such, 96.
Faith, excludes questioning, 7. set^
reasoning at rest, ib. excludes not
prayer for knowledge, 8, objects of
being divine to be revered not ques
tioned, ib, adherence to the, safe
guard against false opinions, 9.
earthly things depend on, ib. exacted
by heathens, ib. produces love, 14. a
safe ship, 42. without a good life un
availing, 43. apostates from the, have
no stay, ib. an unshaken rock, 161.
dead, 239. common to all, 277.
Faithful, should assist each other, 188,
Family, the, a model for all govern
ment, 309.
Fasting, cleanses in vain if we return
to sin, 46. useless without alms, 222.
Fate, doctrine of excludes responsi
bility, 10. arguments against doc
trine of, ib.
Father, a bad, unfit to be a Bishop, 284.
Fear, prevents quarrels, 50. utility of,
135. love opposed to, 170. of God, a
firm foundation, 257.
Fight, the Christian, 253.
Flesh, those called, whose souls are
dead, 112.
Food, spiritual, 96.
Forgiveness of injuries, 49, 63. of
peculiar to Christians, 60. brings
gain here, 343.
Form, used in a good and in a bad
sense, 238.
Free will, not taken away by grace, 26.
Friendship, benefits of, 13. of David
and Jonathan, 233. among the
wicked, 14.
Freedom, Christian, causes greater
faithfulness in serving, 143.
Funeral, in a monastery, 124.

G.
Gamaliel, appears free from ambition,
25.
Garlands, worn by bridegrooms, why,
73.
Garments, vanity of worldly, 19.
Gentiles, tenets of, human, and so to be
examined, 9.

368

INDEX.

Gentleness, comes from thinking what
we once were, 316.
Gift, given to Timothy for working
miracles, &c. 169.
Glory of the world useless, 18. of the
Saints internal, ib. real described,
201. a hard taskma-ster, 290.
Gluttony, disgusting effects of, 112.
unnatural to the body, 113. nausea
succeeds, ib. evils of, 110.
Gnostics, the name of assumed by pre
tenders to great knowledge, 161.
God, blessings of not conceived by rea
soning, 8. knowledge of, presupposes
faith, ib. belief in, destroys notions
of fate and nativity, 9. takes earthly
gifts away, to lead men to heaven,
12. gifts of, so great as to be incre
dible, 31. how to be glorified, 36.
to be honoured by works, ib. long
suffering of an example to ourselves,
52. goodness of, to His enemies, ib.
not to be approached in costly orna
ments, 64. willeth salvation of all,
therefore men must pray for all, 66.
threatens in mercy, 135. to be loved
not from fear of Hell, but from de
sire of His kingdom, 137, union of
man with in Christ, 139. the best
Master, but ill served, 146. acts
through evil men, 181, threatens in
mercy, 190. why He defers punish
ment, 192, His work not impaired
by the instrument, 184. appeal to
full of awe, 208. charging before,
ib. His doings too deep for the
curious, 244. His power shewn in
man's weakness, 264. teaches men
through that which they know, 294.
our Creditor, 342. goodness of in pu
nishing, 361, 362.
Godliness, mystery of, 88. exercise of,
96. a means of gain, but not worldly,
160. beautiful in its own nature, 156.
requires daily nourishment of good
works, 190. the truth according to,
273.
Gold, good for almsgiving, 60. to be
used in loosing captives, not in en
slaving the soul, ib. bonds of, tend
to the chains of hell, 61. not to be
worn by penitents, 64.
Good, best done in person, 119. real
may be seized by all, 268.
Goods, named from use, 91. inherited,
not preserved without trouble, 99.
worldly destroyed in a moment, ib.
spiritual, not gained without labour
and pain, 99.
Good works, perseverance in, 190.
Gospel, why called glorious, 17. gifts
of, not of mercy only, but of love and
affection, 26. justice and mercy meet

only in the, 32. that committed to us,
178, victorious through sufferings,
199.
Government, an appointment of God,
48.
Grace, indwelling and aiding, 265. how
gained, 266.
Grace and free will, 273.
Graces, Christian, true ornaments, 92.
Gratitude, God glorified in, 365.

H.
Hahit, force of, 224.
Hands, employed in almsgiving, holy,
63.
Health, to be prized above beauty, 38.
Heathen, the, to be prayed for, 56. there
would be no, if Christians were as
they ought to be, 81. errors of the
wiser, 319.
Heathenism, testimony of heathens
against, 293.
Heaven, to be won by pain and labour,
268.
Hell, misery of, not the less for num
bers, 83. prepared by God because of
His goodness, 362.
Herald, duty of a, 275.
Heresies, want of brotherly love, the
cause, 13. arise from love of power,
ib. foretold, 94, propagated by Jews,
165,
Heretics, to be prayed for, 56. on the
Church's disapproval of putting to
death, 56, note b. measure heavenly
things by human reasonings, 1 7^. no
cause of offence, 237. existed from
the beginning, ib. arguing with, use
less, 324.
Hermogenes, 187.
Holiness, the best converter from
heathenism, 81, 82.
Honesty of living, in what consists, 56.
Honour, dangerous, 288. to be evaded
when offered, 289. to be rejected,
288.
Hope, no real, but in repentance, 84.
Hospitality, musthe cheerful, 118. kind
of, intended by St Paul, 283.
Hours, canonical, of prayer, 123.
Household, duty of regulating our, 115.
Humiliation, our utmost due to Christ,
354.
Humility, true, rarely to be met with,
22. puffs up when not genuine,
361. Scripture examples of, 352.
Husbatid, how to win a heathen, 303.

Idleness, teacher of every sin, 129.

INDEX.

369

Immortality, admits not of degrees, 35.
Incarnation, The, called The dispensa
tion, 87. immense mystery of, 87, 88.
mystery of, made known by the
Church, 88. doctrine of, to be taught
with discretion, ib.
Industry, practised in monasteries, 123.
Iiymtiee, bitterness of, to those who
practise it, 212.
Insincerity, pernicious to the Church,
85.
Intemperance, horrors of, 112.
Intercession, priestly, 47. advantages of,
ib. for those without never to be re
laxed, 48.
Isaac, why kept in ignorance when
about to"be .slain, 127, 128.

by good works, IGO, a time of trial,
242,
Linus, when Bishop of Rome, 264,
note e,
Long-suff-ering of God, to lead men to
repentance, 191,
Lord's Prayer, for all, 51, every thing
contained in, ib.
Love, to enemies, possible, 29, to man,
brings love to God, 232,
Luke, St. always adhered to St, Paul,
269.
Lust, all inordinate desire is, 218.
Lusts, worldly, 312.
Luxury, danger of, 98. unworthy of
man, 110, 111. weakens the soul,
113. M,

Jacob, had wealth, but it was earned,
101.
Jannes and Jambres, magicians in the
time of Moses, 240.
Jews, crimes ofthe, 17. had no prayers
for heathens, 69. their great stumbling
block, the love of power, 25, allowed
to pray only in one place, 63, tenets
of, how fables, 296,
Job, his afflictions, occasion of great
good, 236. his alms rewarded, ib. his
patience, 256.
Joseph, won the confidence of an
Heathen master, 307. honoured in
prison, 308. a ruler, ib.
Judas, delivered to Satan, 44. a golden
vessel became earthen, 217.
Judgment, day of, awfiilness of, 190. to
come, a cause of fear to all, 213.
Judging, faculty of, implanted in us,
213.
Jugglers, condemned, 248.
Justice, courts of, symbolical, 191. uni
versal on earth, though incomplete,
ib.

L.
Labarum, the, 24, note a.
Labour, worldly, vain, 99.
Law, the, lawful use of, 15. if used
aright sends men to Christ, ib. least
needed by those who keep it best, 16.
necessary for the confirmation of the
Gospel, 17.
Life, a corrupt, produces similar doc
trine, 42. Heathens admire a good,
81. known from death by its acts,
109. true, that of the soul. 111. a
dream, 136. eternal, to be won only
by great labour, 162, eternal, secured

Magic, condemned, 82.
Man, union of with God in Christ,
139, Scriptural definition of a, 111.
Manes, 175.
Manichees, 93.
Mansions, heavenly and earthly com
pared, 137.
Marcion, 176.
Marcionites, 93.
Marriage, not forbidden, 97, he that is
chaste before, will be so after, and
vice versa, 73, those who contracted
a second, ineligible for the Episco
pate, 283, second objectionable, ib.
second, better to avoid, 234,
Martyrdom, original idea of, 176, note
0,
Martyrs, The sacrifice offered on the
days of, 45.
Masks, worn on the stage, 289.
Masters, to forbear threatening, 144.
Matrona, cave of, 295.
Meat, abstinence from, the doctrine of
devils, 96.
Meats, typical, 98. prohibited, to re
strain luxury, ib.
Mediator, nature and office of a, 57.
our Lord as, must have two natures,
ib.
Medicine, spiritual, 214.
Men, of flesh, 112.
Mercy, all else vain without, 222. of
God, men chiefly attracted by, ib.
of God, requires mercy in us, 360.
implies ill desert, 26, the work of
God, 222, by it men resemble God,
ib.
Miracles, not wrought on all occasisns,
and why, 263.
Monastery, death and sickness in a,
124.
Monasteries, houses of mourning, in
what sense, 121. as lights to mariners

Bb

370

INDEX.

ib. calaa and peace of, 121. manner
of life passed in, 122. morning, in, ib.
Money, loved before God, 231. difflcul
ties undergone to gain, ib. lovers
of, really mad, 154. love of, seizes
all classes, 155. love of, the worse as
not a natural passion, 313. love of,
the root of all evils, 152. given for
relief of the poor, 153, to make
amends for past sins, ib. miseries
caused by, 154.
Monks, sleep not naked, 122. psalm
ody of, ib. industry, meals, and
sleep of, 123. devotions of the, ib.
Mortification, for the sake of future
blessings, 97.
Mothers, advice to, 74.
Mystery, ofthe Incarnation, 88. not to
be treated irreverently, ib.
Mysteries, dignity of those who are
intrusted with, 88.

N.
Nature, chief blessings of, common to
all, 102.
Kero, compared with ^t Paul in the
Resurrection, 204. called a lion,
262. cupbearer of, converted by St.
Paul, 261, compared with St, Paul,
201. worshipped as a God, ib. tomb
of, unknown, 204.
Nicopolis, Titus bid to come to, and
why, 324, which, here meant, ib,
note b.
Nineveh, saved through fear, 135.
Novelties, to be avoided, 209.
Novices, not to be promoted to the
Episcopate, 79.

0.
Obedience, follows our election, 273.
Oil, in the parable of virgins taken for
almsgiving, 221. for good works
generally by St. Jerome, and St.
Aug. ib. note f.
Onesiphorus, St. Paul's prayer for, 189.
his kindness to St. Paul, 1 90.
Onesimus, a true and not a true son,
276. a son begotten in bonds, 348.
his fault overniled to good, 350. came
to St. I'aul at Rome, 333. was bap
tized there, ib.
Oppositions, certain, not to be answered,
161.
Orders, Holy, none to be admitted to,
without frequent and strict examina
tion, 142.
Ordinations, responsibilities of, 142.

Ornaments, of the body lo he avoided,
36. of the soul alone to be sought for,
39. inconsistent with penitence, 64.
suited to actors and dancers, not to
Christians, 64.
Ostentation, in prayer, tohe avoided, 62.

P.
Paint, condemned, 37.
Parade, in religion to be avoided, 289.
Paradoxes of the Gospel, 89.
Parasceue, Holy Communion cele
brated on the, 45.
Parents, may be benefited by their
children's virtue, 72. to be requited,
and how, 108.
Paschal Feast, 45.
Passions, the most cruel tyrants, 162.
evil, worse than wild beasts, 266.
Patience, in teaching, 219. sbewn from
the fisher, the husbandman, ib, all
may exercise for Christ's sake, 266,
befits the aged, 301,
Paul, St. why he wrote to Timothy and
Titus only, 2. mentions no particular
age for the Episcopate, ib, instruc
tions to Timothy, as to a Teacher, ib.
appointed by command of God, 3.
sent by Father and Sou, 4. anxiety
for Timothy, extended to care for
his bodily health, 6. garments of, cast
out devils, 19. humility of, 22, al
ways conceals his own merit, 23,
his former life, dwelt upon as to the
glory of God, 24, his opposition not
from ignorance, but from zeal, 25. ig
norance of, produced by unbelief, 26.
dwells on his sinfulness to extol
God's mercy, 32. righteousness of
under the law, 33. how blameless,
ib. his life not impure, but compared
with God's righteousness worthless,
ib. humility in describing his own
case, 34. ordained for the Gentiles,
58, why he discourses so much of
dress, 65. his trials, encouragement
to others, 96. detained in prison, 166.
why says so often that he was a
teacher of the Gentiles, 178. gave
offence to Nero, 188. his prayer for
Onesiphorus, 189. a tent maker, 202.
his name celebrated all over the
world, ib. victorious over Nero, 202,
203. his tomb, in the royal city,
its splendour, 204. his glory at the
Resurrection, ib. no emperor ever
so honoured as, 205. his travels, 254.
discourses of his own death, 250. his
death a drink offering, 263. preached
though imprisoned, 259, whole life

INDEX.

371

passed in afflictions, 243. deserted
by man, supported by God, 201.
cause of his death, ib. more power
ful than Plato, 286. his thorn in the
flesh, 264. condescension of, 303.
' the stigmatized of Christ,' 337.
Peace, worldly, useless, if there be war
in the heart, 55, with one's self to be
desired, ib.
Peacefulness, duty of, 218, 219.
Perfection, counsels of, 276.
Perfumes, spiritual suitable to Chris
tians, 19.
Persecutions, afflictions, sorrows, called,
241. the godly must suffer, ib.
Persons, in the Godhead of the same
substance, not distinct in nature,
189.
Peter, St. crucified with his head down
wards, 209.
Philemon, argument of the Epistle to,
333. his household a Church, ib.
his character admirable, ib. the les
sons to be learned from Ep. to, 334,
335. St. Paul's love to, how shewn,
346.
Philosophy, a life of pleasure opposed to
214.
Phygellus, 187.
Plato, Republic of, 319, note c.
Pleasure, bodily more difficult of re
straint, 222.
Pleasures, certain, agitate, not pro
ductive of calm, 21.
Pomp, absurd and despicable, 91.
Poor, the, are our benefactors, 119.
men must become, if they would be
rich, 89. benefits of visiting the,
121.
Possessions, contention introduced by,
102.
Poverty, to stand in need of others is,
90.
i-'oujer, of Christ's servants insuperable,
202.
Praise, vanity of human, 288.
Prayer, cursing cannot exist with, 49.
not limited to one place, 63. for
Heathens, Heretics, 56. without
alms, unfruitful, 222. always to be
joined with giving of thanks, 49.
against another sinfulness of, 50.
of Jews how distinguished from
Christians, 63. monastic hours of,
123. preservative of our souls, 359.
must be free from all passion, 63.
from all doubting, ib. power of, 57,
Prayers, for heathen princes, agree
able to rules of justice, 48. to be of
fered for all men, ib. for heathen
princes, and why, ib.
Preacher, duty of a, 53.
Preaching, difficulties of, 133. good.

advantageous to the Church, ib.
pompous language not nece.'.isary for,
ib.
Presbyters, why St. Paul gives no di-
rections to, 85. no great difference
between, and Bishops, ib.
Presumption comes of ignorance, 149.
Pride, cause of ignorance, 149.
Priest, commanding belongs to a, 104.
the, as it were a common father of
all the world, 47. his office to be
honoured for God's sake, 180. they
that honour him, will honour God, ib.
if he teach heresy not to be obeyed,
181. a, by his office, a. spiritual fa
ther, 183. intercession of, ib. wicked
impairs not God's work, 184. an
Angel of the Lord, ib. his words, not
his own, but God's, ib. God worketh
through evil, ib.
Priesthood, dignity of the, 40, responsi
bility of the, 184, note g.
Priests, anointing of, typical of inward
virtue, 20, but instruments of God,
184. Christ in His, their words His,
184, 185.
Principles, for solving difficulties of
God's doings, 244.
Priscilla, her zeal, 262.
Proclamation, the Gospel a, from God,
275.
Promise of God eternal, 274.
Prophets, false, 252.
Prophecy, not of future things only,
but of present, 40. used of teaching,
105.
Prosperity, real, shared fairly even now
by good and bad, 11.
Psalmody, of the monks, 122.
Punishment, the saints rejoice not in,
of the evil, but the Gospel requires it,
260. all who will may escape, 363.
Pure, all things pure to the, 296.
Purification, many means of, 343.
Purity, in what it consists, 63. true,
cannot be defiled from without, 298.
what real, consists in, 223. outward
attainable by the most wicked, ib.

Q-
Questioning, uselessness of, 149. incon
sistent with faith, ib.

R.

Hansom, meaning of, 69.
Reasoning, evil effects of, 42.
Reading, diligent, necessary for teach
ers, 106.

B b 2

S7-2

INDEX.

Rebuke, offensive, especially of the old,
107. careful inquiry necessary before,
134.
Regeneration, by grace, 317.
Relations, affection to, necessary, 115,
cannot be neglected without denial
ofthe faith, 116.
Religion, to be without show, or parade,
289.
Repetition, of the same subjects not
annoying to those who practise them,
52.
Reproof, discretion required for, 107.
to be tempered with exhortation,
251.
Republic, of Plato, 319, note 1.
Resurrection, of those who said it was
past, 210.
Retribution, not here, but hereafter, 11.
future, accounts for prosperity ofthe
wicked, 11.
Reivard, of teachers, 198. proved by
various illustrations, ilS
Rich man, a, how he can be good, 102.
Rich, those who will be, blamed, 151.
the, in this world, 159. duties ofthe,
160.
Riches, do not please of themselves but
by means of covetousness, 60. to be
.^despised. 89. true, 90. not our own,
id7 how to take hence with us, 90,
91, love of, cannot exist with desire
of heavenly things, 91. beneath the
care of Christians, 99, 100. never
justly gathered, 100.
Righteous, allowed to be rich, rather
than made so, by God, 12. peculiarly
called men of God, 161.
Righteousness, the true purifier, 223.
Robbers, tremble at judgment, 214.
Robe, to be sought by Christians, 19.
Rome, Christians at, probably men of
consequence, 259.
Rulers, spotlessness required in, 7".
Jewish, sinned not in ignorance, 25.

Sabbath Day, distinguished from Lord's
Day, 45.
Sacrifice, The, mystery of, always the
same, 45. no limit of time for the
celebration of, ib.
Sacrifice, of goods rewarded in this life,
89,
Saints, various as jewels, 125, many
ways of becoming, 126. conflicts of
the, shared by aiding them, 188.
their present honour a sign of future,
206. ever mixed with the wicked,
237. pleasantry of the, has serious
meaning, 357. infirmities of the,
why permitted, 263,

Satan, offending Christians delivered
to, and why, 43. made subject to
the Apostles, 44.
Saturn, plain of, in Cilicia, 296.
Scripture, accuracy of, 58. folly of
thinking any superfluous, 336.
Scriptures, Holy, called sacred writ
ings, 243. thorough knowledge of
prevents offence, 204. storehouse of
instruction, 250.
Seal of Christians, 211 .
Secrecy, in sinning, 340.
Self-command, real power, unfailing,
161.
Self-denial, grudging men exact ex
treme, 280.
Self-examination 182.
Self-preference, sin of, 182.
Sensuality leads to hatred, 319.
Serians, 1 56, note k.
Sermons, better not to hear, than not to
derive benefit from, 51. weariness in
hearers caused by unwillingness to
practise what they hear, 52.
Servants, advice to, 306-310. may gain
the regard ofthe worst masters, 309.
should continue in service, 335.
Service, Daily, 48.
Services of God, and mammon, con
trasted, 163.
Sepulchre, the body a, when the soul is
dead, 223.
Shame, sufferings no cause for, 178,
causes of false, 209.
Sickness, in a monastery, 124. «¦ time
for reflection, 214.
Sin, foulness of, 20. pleasures of, un
satisfying, 21. great, in small mat
ters, 192. small, guiltier from sHght
temptations, 193. danger of one, in
dulged in, 221.
Sins, some to be checked with authority,
215.
SiuTiers, made better by prayers offered
for them, 47. open and secret, 143.
Slave, a Christian life wiU be admired
in a, 306.
Slaves, duties of, 143, 144. the Bishop's
concern in, 144. obedience of, puts
men to shame, 146. to he imitated by
Christians towards God, 146, 147.
brethren of Christ, 351, to be treated
as such, ib.
Slavery, to passions, miserable, 162.
moral disadvantages of, 305. state of
lawful and capable of good use, 335.
Sobriety, what it consists in, 312.
Soldiers, spiritual, must endure hard
ness, 197.
Solomon, experience of, in knowledge
of the world, 137.
Son, heretical comments on the term,
applied to Timothy, 5, note e.

INDEX.

373

Sons, not all trae, 276.
Sorrows, not to cause impatience or
despair, 170. no exemption from, in
this life, 171. each thinks his own
most severe, ib. productive of advan
tage, 1 72.
Soul, called the spirit to distinguish it
from the body, 36. a healthy state of,
called a sound mind, 170. neglected
when sick, 321.
Spirit, The, mark of the Church, 44.
Stephen, St. prayer of, 50.
Strangers, kindness to be shewn to,
119.
Strife, inconsistent in a Christian, 219.
Submission, in suffering, 353.
Suffering, needful to the righteous, 243.
inequality of, no cause for offence,
243.
Superstitions, condemned, 82.
Sympathy, with those in misery, 172,
173. lightens grief, 173. want of,
brings its own reward, 235.
Swine, flesh of, not unclean, 96.

Teachers, engaged more than the
taught in the contest, 41. what is
required of, ib. not to disdain instruc
tion, 42. as luminaries, as leaven, as
angels among men, 81. must use
diligent study, 106. need both gen
tleness and authority, 148. responsi
bilities and claims of, 179. must
think their disciples every thing, ib.
we must not judge our, but ourselves,
183. succession of, 196, 197. must
not be impatient, 220. two things
that disquiet, 241.
Teaching, when to be used, 104. called
prophecy, 105. made useless by im
patience, 220.
Thanksgiving, to be made for others
good, 48. binds men to love one
another, 49.
Theatre, the heavenly, 287.
Timothy, submitted to be circumcised,
1. affection of St. Paul for, ib. his
youth no hindrance to his promotion,
2. alleged miracles by the bones of,
2, note c. the time when placed at
Ephesus, 7. manner of his appoint
ment, 4i.his strictness, abstinence,
79. commanded to read, 105. whole
church and people of Asia committed
to, 133. fastings of, 142. why not
cured, 143. miracles of, ib. en
couraged in his duties, 166. intensity
of St. Paul's love for, 169. faith of,
hereditary, ib. gift given to, ib. ad
vice to, through him to all teachers,
197, consoled, 263, second Epistle

to, a sort of Testament, full of con
solation, 253, why St, Paul begs him
to come to him, 258,
Titans, 154.
Titanes, a warlike dance called, 154j_
note g, ~
Titus, an approved companion of St,
Paul, 271, his character, 272, his
jurisdiction, 271. mentioned in the
Acts, 272, note a. perhaps a Corin
thian, ib. required not many words,
272. Epistie to, written before that
to Timothy, ib. character of Epistle
to, 274. why left in Crete, 282. St.
Paul at liberty when he wrote to, ib.
Tongue, the, to be kept pure, 49.
Transgression, real cause of unclean
ness in meats, &c. 300.
Trials, prolonged to the impatient,
331.
Tribulation, should not haste to be rid
of, 330.
Trophimus, why not healed by St. Paul,
263. when left at Miletus, 264.
Truth, disi'egarded by those ambitious
of power, 14. supports the Church,
87. contrasted with Type, 274. ac
knowledgment of, from faith, not
from reasoning, 273.
U.
Unclean, nothing by nature, 98, 297.
sin alone, ib. an e\il will, 297.
Uncleanness, of meats, done away with
by sign of the cross, 96. not in
themselves, but in receivers, 96.
legal, typical of sin, 299, what is,
298, 299.
Uncleanliness, no honour in, 280.
Unguents, kind of to be sought for by
Christians, 20.
Unmarried, duties ofthe, 118.
Unrighteous, sufferings of the, 213,
Unihankfulness, 229.

V.
Vain-glory, difficulty of overcoming,
287.
Valentinus, 175.
Vanity, of earthly things, 136.
Value, of things imaginary, 155.
Vessels, earthen, twofold meaning of,
217.
Vices, unnatural ofthe heathen, 318.
Violence, hinders influence, 285.
Virgins, to be simple in their dress, 65.
hoods and veils worn by, ib. reproved
for over-carefulness about dress, 66.
have Christ for their Bridegroom, ib.
have entered upon a great contest,

374

INDEX.

67. should be an example to others,
ib. the foolish failed in almsgiving,
221, notef.
Virginity, not enjoined, 97. a higher
state, ib.
Virtue, the best inheritance we can
leave to our children, 74. alone can
depart with men hence, 91. most
men practise, from constraint, 136.
prevails over every thing, 309. bad
men overawed by, 310.
Virtues, real goods, 102.

W.
War, three kinds of war, 54. with
one's self the worst, ib.
Warfare, good and bad, 41.
Washing, bodily, clears not from guilt,
ib, of the body, no great matter, 224.
Water, worldly things as, 256.
Way, the narrow, 328.
Wealth, no power of itself, 69. folly of
hoarding, 60. not a possession, a loan
for use, 90. ho-A-ever gained, is God's,
not ours, 101. not a good, 102, trust
ing in produces pride, 160,
Wicked, if rich, because they are dis-
esieemed of God, 12. various reasons
why suffered to remain, 216.
Wickedness, has its torments here as
well as hereafter. 96, 97. to prevail
in the last days, 227. no one to be
offended because of, 242. shall in
crease as the end draws near, ib.
Widowhood, better not professed than
to be forsaken, 129. Christian, 234.
how to bear, 235.
Widows, 107, what makes, ib, to receive
honour from the priest, 108, domestic
duty of, ib, God the stay of, if deso
late, 108. must renounce pleasure,
109. intemperate threatened, 114.

"* list of widows' relieved by the
Church, 114, note h. strictness re
quired of, 117. directions to younger,
129. marriage of, recommended to
prevent evil, 130. with relations, 131.
Widows-Church, age of, 117. duties
of, ib.
Wine, women given to, 308. danger of,
88. those who served in the temple
never tasted, ib.
Woman, taught once and ruined all,
71.
Women, to be modest in dress, 64. to
be silent and modest, 69. not
to speak in Church, ib. in St. Chry
sostom's time, open to reproof, ib.
must not teach, but occupy station
of learners, 70. why made subject to
men, ib. salvation to, through child-
bearing, 71. yet saved without
children, 72. what they may do, 206.
many suffered martyrdom, ib, not
inferior in spiritual matters, ib. for
bidden to teach, 302. those who led
to war, condemned, 320. duties of,
117,
Word, of God, not bound, 199, how
rightiy divided, 209,
Works, good, are to shine and be
manifest, 81, to be concealed, 126.
World despised, heaven gained, 266.
Worth, moral alone real, 156.

Youth, requires much restraint, 73.
exposed to lust, 304.

Z.
Zeal, in good works, 315,
Zenas, the lawyer, 325.

INDEX OF TEXTS.

GENESIS.

i. 11.

138

26.

147

27.

300

31.

96

iii. 5.

237

16.

70

iv. 9.

229

vi. 3. LXX.

112

xviii. 21.

181

xix. 14.

100

24.

189

xxi. 21.

242

xxii. 7, 8.

127

xxiv. 22.

100

xxxi. 45.

141

xxxv. 18.

349

xxxix. 6.

37

xl. 7.

309

14, 15.

331

xiv. 5.

350

xlix. 9. LXX.

238

EXODUS.

ii 14.

76

XT. 16.

170

xxiii. 15.

173

xxxii. 1.

263

NUMBERS.

xi. 29.

29

DEUTERONOMY.

iv. 26.

141

xix. 15.

134

xxv. 4.

131

xxxii. 16.

98

1 SAMUEL.

ii. 27.
180
iii. 18.
353
iv. 30.
36
vi. 9.
294
viii. 7.
180
ix. 20.
248
A. 22.
41
2 SAMUEL.
i. 26, 26.
26. LXX-
XV. 26.
233 ib.
353
1 KINGS.
/iii. 21. LXX.
246
JOB.
i. 2,
111
10.
235
vii, 1, LXX,
242
xxix. 15.
235
xl, 3, LXX,
243, n.
8,
ib.
xlii, 8,
243
PSALMS.
vi. 2.
319
6.
123
8,
181
-vii. 11. LXX.
191
viii, 4.
123
xvi. 2.
145
189
xix. 4.
88
xxii. 13.
238
xxiii. 4.
123
xxxvi. 6.
191
xxxvii. 1.
242
xxxviii. 5.
20
xxxix. 9. LXX.
238
xl. 2.
256
xliv. 22.
123
. xlviii. 10.
191
xlix. 15.
123
16.
123
17.
18
161
Ii. 10.
224
298
Iviii. 10.
363
Ixii. 3.
267
Ixiv. 6.
4
Ixviii. 5.
129
6.
123
Ixix, 1.
256
Ixxiv. 17.
138
376

INDEX OF TEXTS.

xci. 5; 6.

123

AMOS,

cii. 6.

91

9.

123

ii. 11. LXX.

288

civ. 4.

ib.

V. 8. LXX.

138

26.

138

cvi. 37.
319
JONAH.
cix. 4.
62.
64
123
iii. 4.
135
ex. 1.
189
MICAH.
cxviii. 16.
125
cxix. 120, LXX.
267
vi. 3.
141
125.
275
oxx. 6, 7. LXX.
54
ZECHARIAH.
cxxvii. 1,
187
cxliv. 4.
172
xiii. 7.
4
cxlviii, 1,
123 .
MALACHI.
PROVERBS.
i. 2, 3.
229
vi. 34, 35.
307
XX. 6. LXX.
111
ECCLESIASTICUS.
xxvi. 11.
46
ii. 2.
170
ECCLESIASTES.
27.
214
iii. 10, 12.
183
ii. 4, 5.
136, 137
vii. 6.
287
vii. 2.
121
31.
180
xii. 8,
137
xi. 2.
37
4.
18
ISAIAH.
xiv. 9.
150
xxi. 2.
299
i. 16,
298
xxiii. 17.
73
15,17.
174
xxv. 1.
302
iii. 16.
67
24. LXX.
66
SONG OF THE THREE
xiv. 10.
^ 83
CHILDREN.
xxvi. 9.
123
Iii. 11,
298
v. 6, 16. LXX.
352
Iiii, 9.
87
liv. 13.
183
BEL AND DRAGON
Iviii. 7. LXX.
115, 116
JEREMIAH.
V. 38.
353
iv. 14.
224
ST. MATTHEW.
xxxi. 34,
183
iii. 14.
183
EZEKIEL.
».7.
360
8.
224
xviii. 24.
190
16.
81
xxxiii. 11.
ib.
22, 23, 24.
275
44.
29
DANIEL.
45.
361
vi. 3. 62
126
ii. 30.
353
6.
289
iii. 17, 18.
330
5,6.
62
29, 30.
352
13.
343
15.
49
HOSEA.
23.
284
24.
91
iv. 8.
119
33.
90
vi. 6.
222
vii, 2.
51
xiii. 2. LXX.
162
7.
7
INDEX OF TEXTS.

377

ix. 9.

6

iii, 20.

14

11.

63

iv. 24.

58, 295

14.

153

V. 39.

7

23.

190

41.

290

21—23.

221

43.

58

22,23.

181

44.

25

X. 17.

262

vi. 45.

183

27.

276

viii. 28.

4,n.

33.

307

34.

143

38,

78

ix. 22.

26

40.

118, 180

X. 11.

78, 132

41.

180

xi. 48.

26

xi. 12.

267

xii. 19.

25

xii. 36.

182

26.

262

xiii. 52.

106

42, 43.

25

xviii. 6.

278

xiii. 14.

118

7.

94

27.

44

15.

134

xiv. 10.

4

18.

266

12.

267

19.

13

23.

255

xix. 12,21.

276

XV. 13, 14.

146

xxi. 22.

63

16.

246

xxii. 13.

61, 190

16.

273

32.

109

22.

321

40.

232

xvi. 33.

242

xxiii. 2, 3.

180

xvii. 3. '

58

8.

14

24.

18,30

xxiv. 12.

13

xviii. 23.

149

28.

135

37.

168

xxv. 12.

221

26.

190

34, 35.
109
40.
120, 190
ACTS.
MARK.
i. 11.
88
iii. 12.
263
xi. 25.
63
iv. 12.
36
XV. 41.
326
32. 35.
328
vi. 6—7.
120
LUKE.
60.
50
vii. 27.
76
vi. 36.
222
viii. 23.
61
viii. 8.
214
ix. 16.
23
X. 7.
131
2.
3
xi. 10.
17
xiii. 2.
3, 41, 68
xiv. 33.
313
xiv. 14, 16.
263
XV. 33.
78
15.
26
xvi. 11.
9, n. 40
xvi. 1, 3.
168
19.
100
2.
1
26.
190
3.
1
xvii. 7, 8.
354
17.
294
10.
149, 361
xvii. 23, 28.
292
xviii. ] 2.
362
xviii. 24.
325
13.
343
XX. 26,
205
xxii. 70.
158
29,
252
xxiii. 40.
315
31,
243
32,
179
JOHN.
34.
90
34, 36.
260
i. 16.
184
xxii. 14, 15.
167
18.
58
21.
4
27.
183
xxvii. 24.
ib.
378

INDEX OF TEXTS.

ROMANS.

vi. 10.

49

9,10.

319

i. 1.

274

20,

36,38

32.

173

vii. 5.

313

ii. 6.

191

4 .

80

16.

199, n.

21.

335

19, 20.

245

29.

78

20.'

238

28, 40.

234

29.

289

33.

78

iii. 8.

32

35.

118

23.

33

34, 35.

128

iv. 2.

25

viii. 6.

68, 189

V. 5.

99

ix. 9.

26

14.

71

16.

3,276

20.

32

20, 21.

294

vi. 4.

207

27.

141

5,6.

ib.

29.

42

7.

78

X. 12.

315

19.

41

xi.7.

238

vii. 9.

210, n.

9.

70

13.

354

26.

46

23.

212, n.

27.

202

viii. 7.

28

28.

243

9.

112

30.

44

18.

39

xiii. 12.

273

24.

166

xiv. 36.

69

29.

274

XV. 1.

199, n.

ix. 13.

229

10.

26

x,2.

24

23.

139

4.

13

26.

18

6.

274

xvi. 2.

173

12.

268

10, 11.

I

17.

197

xii. 15, 16.
173
xiii, 5.
10.
48
232
2 CORINTHIANS.
xiv. 1.
296
8.
363
i.3.
190
10.
181,315
ii. 2.
129
15.
26
IS, 16.
19
XV. 4.
106
iv. 5.
148
19.
254
7.
264
xvi. 25.
149, n.
10.
207
vi. 8.
80
20.
90
¦viii. 9.
323
1 CORINTHIANS. |
ix.7.
119
xii. 7.
263
11.
143
ii.9.
18, 137
xiii. 10.
34
14.
212, n.
iii. 6.
79
12.
148
GALATIANS.
iv. 3.
181
4.
362
i.6.
199
6.
44
iu. I.
-272
7.
149
28.
339
12.
81
iv. 3.
316
12, 13.
50
19.
166
17.
1
vi. 4.
183
21.
43
13.
14
V. 5.
43
14.
176
11,
65, 276
17.
337
INDEX OF TEXTS.

379

EPHESIANS.

iv. 11.

148

12. 2

,79,219

ii. 9.

139

13,16.

218

iii. 10.

88

14.

41

20.

177

15, 16.

132

V. 27. .

216

V. 2.

2

vi. 4.

73

6.

234

9. 144

,343

8.

66

12.

196

10.

72234

15.
107
PHILIPPIANS.
23. 2,
n. 6, 281
vi. 1.
335
i. 18. 21,29
8,9.
313
21.
125
ii. 7.
149
13.
26
2 TIMOTHY.
16.
81
22.
1
27.
264
i. 4.
167, 253
29, 30.
280
18.
262
30.
188
ii. 11.
267
iii. 6.
33
16.
240
12.
273
iii. 11.
260
13.
351
15.
79
20.
82
iv. 6, 16.
166
iv. 3.
2
9,13.
166
4.
21
9.
167
14, 16.
188
11.
2
17.
326
11,10,20.
359
COLOSSIANS.
TITUS.
iii. 3.
204
i. 5.
80
5.
78
13.
219
iv. 16.
346
16.
56, 116
17.
338
ii. 15.
6,219
iii. 10.
150
1 THESSALONIANS.
12, 13.
272
ii. 4.
6, n.
PHILEMON.
17.
263
19.
iii. 8.
179179
12.
277
V. 19.
169
HEBREWS.
2 THESSALONIANS.
i. 2.
36
ii. 15.
186
iii. 1.
4, n.
xi, 13,
204
I TIMOTHY.
xii. 2, 3.
158
4.
262
i.3.
2
14.
265
4.
324
16.
229
11. 199, n.
xiii. 4.
77, 313
13.
167
17.
278
ii. 2.
303
23.
2
9, 10.
99
12.
302
JAMES.
16.
117 •
iii. 2, 4.
2
ii. 13.
360
7.
134
26.
346
14.
166
iii. 11.
49
15.
268
iv. 3.
11
380

INDEX OF TEXTS.

1 PETER.

ii. 12.
22.

158 87

1 JOHN.

ii.9.
iv. 8.

55
222

INDEX OF GREEK WORDS.

A.

aysvvJjTov, 159.
aiyxiffrsias , 63.
ay OS, 20.
ayuva, 315.
a^ufiiav, 171, note.
almeJVj 35, note.
xKKt^o^i^eCy 59.
axxitrSafftv^ 129.
KX9A.(SE0'70f, 56.
akyos, 20.
aJiiiipeVTi, 188.
afi£T^iavy 76.
avai^ETixsJ, 7, note.
ivax^affiS, 139.
a,viyx.\7iTos , 2B3.
a.vTiXaliofi.ivot tvipyttritzs , 1 '45, note.
aQiiTToy, 124.
afw^sw, 36, note.
airtfi&itxvj 312.
eiirzna-ts, 96, note.
ao'XfiUfiv, 126.
a-ro^i^ai, 349.
ajTaSyff'irsrflW^ei', 146.
icreXvroiS , 314.
ifrovatoi^ 297, note.
airagtpai'iff'^lv'rsj, 253.
aipiXuas, 328, note.
a^sXflc-wT/, 328, note.

^t^a-rrttrfXitvot, 316.
fiovXifAlXj 231. r.
76«o-^ai, 159, note.
rivfifl-if, 9, note.
yvflff-/3y, 6.
yvjiff-Zj*, 276.
yojj-Tflt, 8.
ypafc/Aarat 245, note g>
yga^/caTiff-Tai, 245, note.
yvftvoLffta, 96.

Ssfl-WflTe/asv, 362,
hx^ce^oiT^ifiaii, 150, note.
^toixTjrxs, 89.
Soff-fl/frwvj 345.

E.
e^/x^ojTs/a, 93, note.
l^aiy^tificUoi, 220, note.
tlkxvtrSm^ 188, note.
Etfiix^fiivt], 9, note.
fTvdsj, 159, note.
Ixxa^d^yi, 218.
Ixj^taysrov, 119.
IxTofiTivctifiiv, 88, note.
lx<popa,v, 125.
'iXxiav, 223, note.
s;i(dv, 223, note.
'iXaipos, 296.
iXvtf^svffv, 308.
s^i^affEwj, 152.
ivx/JxafVy 59.
IvTu^itxt, 213.
l^auffias, 315.
'i^athvj 357.
Iwei^eafciv, 155.
Iwaviy, 255.
l-TiPtovXa), 4'4.
iTi^iopffaJereatf J S83.
iTHTTQoiptjv, 34, note.
l7ri^aiv&/j 255.
ifT^yvy^a, 4, note.
l^yaffrfj^iejv, 110, note.
i^iTitt kAXsj^wv, 221, note,
i^cj^iff^n-i 350,
tVT^exri^^oVy 128.
ivfftfiuVf 24, note.
Ef)£i£, 9.

^^XtrsTori, 1 10.
ffaTrtrai, 110.

382

INDEX OF GREEK M^ORDS.

^eco/xafThsj 333.
^Uovirt. 129.
^soirXeuTee, 100.
Qeog, 9, note.

i5«if,275.
h^arat, 47.

xetffoXtxoiej 259,
xatf9lpuyiasj 209.
*«X»f, 38.
xttrnxhffttf, 334, note.
Kif»<paiuasj 209.
*';tf«»'^«', 91.
xn^vTTu, 275.
xri^iif, 35, note,
xTiffig, 35, note.

va^afjLvSU, 72, note, 183,
vac^sirsT'dEff/ea!, 214.
cta^affetkwofitUtiJ, 212, note.
va^affxtv^, 45.
^a^ecT^tf^'ofLivai, 150.
VK^omiet, 77, note.
Tii^aivov, 77, note, 285. note.
^apptiffiecv, 2, note.
waff;^;aj 45.
vs^iitrrafffiai., 325, note e.
9-6Tgfl!f, 175, note.
9-Xiovi^ia, 38.
w/^y, 126.
^otti^ia, 298, note.
Tga?ff-Tai»ra!i, 126, note.
v^atoSv, 9, note.
^^ovrofiTviv. 125.
T-^c^flvc^xm, 39.
a-fffl-Xa^Sflu, 349.
jr^00'«'«Xa/ap0'Jv , 152,
w^flff-g^fl-if, 263, note c.
^QOT^a^rhfj 34, note.
rfxrGc^ijf, 324.

^M^Mi-, 208.

ft-ayittv, 168.
/ut^^agiTATV, 125,
(««a;«^ 57.
fisXireUr, 133, note.
^iT^ir^v, 65.
ftofuffr^^iof y 121. N
fa^xav, 48.
vaaxnripy 127,
««^»/Taf, 79.
fupaXteoCj 301, note,
tri<poufftfj 124,
fjj-v^saif, 122.
?aa-wv, 149.
voerouYrsSj 321 .

ffi/i»flT«r/j 56.
0'?/£e, 223.
fffitiXtiv, 89.
ffO^tVITtf, 91.
ffTifietSos, 146.
ervfi^aXofj 184, note.
trvfifAOffias , 173, note.
ffvvtiet^ejvras t 329, note,
ff-uvSua^avTac, 329, note,
p-UFlS^sy*;, 132.
rvvitrr^aip^at, 153,
trtp^ttyttravy 95.
'A;«X«?, 324,
ffSfUKj 223.
rai<p^e9i(r/zev, 170.
tf-w^^acwir*! , 30 1 .

eixtiatngy 151.
oiKoaafiiafj 8, note,
0iX0>d^/a:i', 8, note, 350.
o/Aaouffteij 1 47.
ofTXa, 41, note.
offUus, 63.

o-Uwf, 276.
^'^X**ss, 14.
TfjjS^va, 320.
'¦ffl^^ff, 12, note.
•Tfwfflf, 12, note.
T^atyefcettj 139.

T,

va^eiivttf, 356.
^ce^aEwara^itxff, 178, note.

vTovom. 156, note, 297, note.
w^?f , 336.

INDEX OF GREEK WORDS, 383

feift^oTt, 2,
iptV,,«f, 259, note b. ¦4">Xii> 21 2.
fiX'iai, 13, note.

T.

n.

^ti^tTavftTa), 181. ai^av, 350, note.
^^^fiurx, 91. ^^iXiitff, 328, note.

FINIS.

ERRATUM.
P, 98. heading, /or unless rm<f uselessi

BAXTER, f RIN-fER, OXfORD,

BEDICATED (BY PERMISSION)
TO HIS GRACE THE LORD ARCHBISHOP OF CANTERBURY,

A
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST,

TRANSLATED BY MEMBERS 01 THE ENGLISH CHURCH,
WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORi,
WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES.

EDITED BY
The Rev, E. B, PUSEY, D.D.
Kegius Professor qf Hebrew, Canon of Christ Church, late Fellow of (Mel Collene.
The Rev. JOHN KEBLE, M.A.
Professor of Poetry, late Fellow qf Oriel College.
The Rev. J. H. NEWMAN, B,D.
Fellow qf Oriel College.
The Rev. C. MARRIOTT, M.A.
Fellow qf Oriel College.

A Publication, answering to the above title, appeared to the Editors
calculated to answer many and important ends, and to supply considerable
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Their chief grounds for thinking it very desirable were such as the fol
lowing: —
1. The great intrinsic value of many of the works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, and are
familiar with the languages in which they are written ; and this the more,
since a mere general acquaintance with the language will not enable a
person to read with ease many of the Fathers. E. g. Knowledge of
Latin alone will not suffice to read TertuUian: and in cases less strong,
ecclesiastical language and peculiarity of style will often present consider
able difficulties at first.
2. The desirableness of bringing together select works of different
Fathers. Many who would wish to become acquainted with the Fathers,
know not where to begin ; and scarcely any have the means to procure any
great number of their works. Editions of the whole works of a Father,
(such as we for the most part have,) are obviously calculated for divines,
not for private individuals : they furnish more of the works of each Father
than most require, and their expense precludes the acquisition of others.
3. The increased demand for sacred reading. The Clergy of one period
are obviously unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties.
Where so much is to be produced, there is of necessity great danger that

much will not be so mature as, on these subjects, is especially to be desired.
Our occupations do not leave time for mature thought,
4. Every body of Christians has a peculiar character, which tends to
make them look upon the system of faith, committed to us, on a particular
side ; and so, if they carry it on by themselves, they insensibly contract its
limits and depth, and virtually lose a great deal of what they think that
they hold. While the system of the Church, as expressed by her Creeds
and Liturgy, remains the same, that of her members will gradually become
contracted and shallow, unless continually enlarged and refreshed. In
ancient times this tendency was remedied by the constant living intercourse
between the several branches of the Catholic Church, by the circulation of
the writings of the Fathers of the several Churches, and, in part, by the
present method — translation. We virtually acknowledge the necessity of
such accessions by our importations from Germany and America ; but the
circumstances of Germany render mere translation unadvisable, and most
ofthe American Theology proceeds from bodies who have altered the doc
trine ofthe Sacraments.
5. The peculiar advantages of the Fathers in resisting heretical errors
in that they had to combat the errors in their original form, before men's
minds were familiarized with them, and so risked partaking of them; and
also in that they lived nearer to the Apostles.
6. The great comfort of being able to produce, out of Christian antiquity,
refutations of heresy, (such as the different shades of the Arian:) thereby
avoiding the necessity of discussing, ourselves, profane errors, which, on so
high mysteries, cannot be handled without pain, and rarely without injury
to our own minds.
7. The advantage which some of the Fathers (e. g. St. Chrysostom)
possessed as Commentators on the New Testament, from speaking its lan
guage. 8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
troweth ; that the Church once was one, and spake one language; and
that the present unhappy divisions are not necessary and unavoidable.
9. The circumstance that the Anglican branch of the Church Catholic
is founded upon Holy Scripture and the agreement ofthe Universal Church;
and that therefore the knowledge of Christian antiquity is necessary in
order to understand and maintain her doctrines, and especially her Creeds
and her Liturgy.
10. The importance, at the present crisis, of exhibiting the real practical
value of Catholic Antiquity, which is disparaged by Romanists in order to
make way for the later Councils, and by others in behalf of modern and
private interpretations of Holy Scripture. The character of Catholic anti
quity, and of the scheme of salvation, as set forth therein, cannot be ap
preciated through the broken sentences of the Fathers, which men pick up
out of controversial di\inity,
11. The great danger in which Romanists are of lapsing into secret infi
delity, not seeing how to escape from the palpable errors of their own
Church, without falling into the opposite errors of Ultra-Protestants. It
appeared an act of especial charity to point out to such of them as are dissa
tisfied with the state of their own Church, a body of ancient Catholic truth,
free from the errors, alike of modern Rome and of Ultra-Protestantism.
12. Gratitude to Almighty God, who has raised up these great lights
in the Church of Christ, and set them there for its benefit ia all times.

EXTRACTS FROM THE PLAN OF THE WORK,
I. The subjects of the several treatises to be published shall mainly be, Doctrine,
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.
2. The treatises shall be published entire, so as to form a whole.
6. Each volume shall consist either of a work or works of a single Father, or of those
of several Fathers upon the same subject, or connected subjects, as in selections of
Homilies. 8. The Editors hold themselves responsible for the selection of the several treatises
to be translated, as also for the faithfulness of the translations.
11, The originals of the works translated shall be printed*. It would be well,
therefore, if Subscribers would specify, if they wish for the originals, either with or
without the translations.
12. It is understood that subscriptions continue, until it be intimated that they are
discontinued, and that they extend, under ordinary circumstances, to the end of each
year. 14. Not more than four volumes to appear in each year : the price to Subscribers not
to exceed 9s. for a closely printed 8vo of 400 pages; to the public it will be raised
one-fourth. When old Translations are revised, the price will be diminished.
IS. No volume can be subscribed for after it is published ; but the Subscription. List
remains open for the future volumes.
* The object of publishing the originals has been steadily kept in view, though delayed by
difficulties, inseparable from the commencement of such an uiidertaking, as well as by sorrovful
dispensations. Collations qf foreign MSS. have now been in part obtained, in part are being
wade, for S. Chrysostom's Homilies on S. Paul, on the Statues, S. Cyril qf Jerusalem, Macariiis,
TertuUian, S. Basil Hexaem. S^c.
RIVINGTONS, LONDON; J, H, PARKER, OXFORD.

Works already published.

ATHANASIUS, S  Select Trealiaes, Part 1. ^
On the Nicene Delinition, / , „ .. „ « „ ..
Coanclla of Ariminum and >-i2eii. J. B. Newman, B.D. Fellow qf Oriel.
Seleacia, and the F\rr,t Ora- %
tion against the Arians -^
AUGUSTINE, S  Confessions, with the Latin?-,,,™, , ,. .„, . . j, ., ., „ n r.
oriEinal \OldTranslati(mandText,revisedliy E.Ji. Pusey, D.D.
CyH.lL,S.OF.I ERU SALEM Catecbelical Discoorsea  Ren. B. W. Church, B.A. Fellow of Oriel.
CYPRIAN, S  Trearises,  lute Rev. C. Thornton, M.J. Christ Church.
CHRYSOSTOM, S  Ilomiiies on S. Matthew, Parti, Reo.Sir G. Premsl, M.A. Oriel.
On the Epistle to the Romans, ) -R^o- ¦'¦ B. Morris, M.A. Fellow of Exeter.
1 Corinthians, Galatians, and iHeii. J. Medley, M.A. Wadliam.
Ephesians, CRev. H. K. Cornish, M.A. late Felleiv of Exeter.
J Rev. IV. J. Coj/eland, M.A. Fel/.otr of Trinity.
 1 and 2 Tim. Tit. Philem. Sev. J. Tweed, M.A. C. C.C. Camli.
Homilies on the Statues  Rev. E. Budge.
lERTULLIAN  *|r°J?tUc8° """ *'"""'"' } ^™- C- Dodgson, M.A. late Student ofCh. Ch.
In the Press.
ATHANASIUS, S  Select Treatises, Part 2, 3
Second, Third, and Fourth >¦ Rev. J. H. Newman, B.D, Fellow qf Oriel.
Orations against the Arians )
Historical Docnments  Rer. M. AtHnson, M.A. Fellow qf Lincoln
CHRYSOSTOM, S  Homilies on .St. Matthew  Bei). Sir G. Prevost, M.A. Oriel.
On the Epistle to the Philippiana Rev. W. C. Cotton, M.A. Student of Ch. Ch.
 Colossians . .Rev. J. A. Ashworth, M.A. FeUow of lirase-nose
 Thessalonians ifeii. J. Tweed, M.A. C.C.C. Cami.
GREGORY, S. THEOLO- » _ „„ r. r,,-, ,,.,„. .
GUS OF NAZIANZUM f Sermons  Rev. B. F. Wilson, M.A. Onel.

Preparing for Publication.

AMBROSE S  OnthePsalms  Rev. B. Coffin, B.J. Student qf Christ Otureh.
' On St. Lnke 
Doctrinal Treatises 
Epistles 
ATHANASIUS, S  Tracts on the Incarnation and J jj^ ^ Daman, M.A. Fellow qf Oriel.
Holy Spirit. 5
AUGUSriNE.S  Anti-relagian Tracts  Rev. F- Oakeley. M.A. Fellow of Balliol.
Anti.Donatist Tracts  l Rev. F W. Faber. M.A. FM^ofUniver^y.

AQli-uonatlst Tracts  Jtec. r. rv. .tui/c. , -"¦". - — '-.f--. ~ff. [. 'r,
, {Rfij V J. Heurtley,M.-->. Fellow qf I • t . L.
HomiliesonSt.John'sGospel -^jj^^ q_ sheppard, B./l. Scholar of Wudham.
 First?
Epistle . . i
Practical TreaJilerr'T.' ..:'.'. Rev. C. L. Cornish. M.J. Fellow of Exeter.
Homilies on the New ( -, jj q MacmuUen, M.A. Fellow of C.C.C.
'I'e^lament  1 .. . ^ . .
Epistles  Rev. H. TT. iniberforce, M.J Onel.
Cily of God  Old Transtatian revised.

BA.SIL, S. THE GREAT

. Letters, Treatises, and Ho-X [tg„_ js, waiiams, M.J. FelUno of Trinity.
ijiihes /
CHRYSOSTOM, S  HomiHes on St. John  Rev. G. T. Slupart, M.A. Fellow of Exeter.
^^=^ l'co^i';Ilhi,'nr.:;>ei;. j. a. Jshwonh, M.A. Fellow fBrasen.nose.
 the Hebrews. ....Fc^. T. Kehte, M.A late Fellow of t.C. C.
Select Homilies  Ra. C. B. Pe""?"' ''^-f ¦."/'"d.,, t Ifhb M A
OuHjePiiesihood  The late tip. oehb,,finish^d by Rev. J-Jebo, m.yi.
Epistles  Eev. £. Churton, M.J. Chnst Church.
CLEMENT, S. OF ALEX- I Psdagogos.
ANURIA  3
CYPRIAN, S  Epistles  Rev. B. Carey, M.J. TTorcesterCollege.
'^ Dr'iA ¦'^:.°.^.'*.^^.^f.*'."}'*Sainsl Ncstorius  Rev. J. H. Xewman, B.D.
EPHRAEM SYRUS. S. Homilies  Rev. J. B. Morris, M.A. Fellow of Exeter.
LUSEBIUS  Ecclesiastical History  Rev. E. A. Dayman, M.J. late Fellow of Exeter.
GHEGORY, S, or NYSSA . . Sermons and Commentaries. .JJe». C. .leager, M.J. late Scholar of Worcester.
GREGOBy. S. THE GREAT | !;,\=^";»lfi—|,^ ] •. ; •.
HILARY.S  On the Trinity  Rev. J. Slurt, M.J. late Studentqf Christ Church.
 Psalms. a. G. Hayter, B.A. Scholar of Oriel.
On St. Matthew.
IRENJEUS, S  Against Heresy  ..Rev. J.Keble, M.J.
JEROME, S  Epislles  Rev. J. Mozley, M.A. Fellow ofMaydalen.
JUSriN.M  Works ,.  ren. Archdeacon Manning, .^I-J. late Fellow of Merf.
LEO, S. THE GREAT  Sermons and Epistles  Rev. J. H. Newman, B D.
MACARIUS.S  Work  {°'%eI^i'tonef"°""' '^ ^"" '"' ^'"'™"' ^'^'
OPT-ATUS, S  On the Donatist Schism  Rev. F. Tf'. Faber, M.J. Fellow of University.
ORIGEN  Against Celsns  Rev T. Mozley, M J. late Fellow qf Oriel.
TEKTULLIAN  Works  Bev. C. Dodgson, M..i. late Student of Ch. Ch.
THEODORET, ic  Ecclesiaslical History  Bev. C. Marriott, M.A. Fellow of Oriel.
''3D?aloV/.. •""!!'.'-}'''''•'"¦*''"¦ ^¦-^- '^""'^ °-'^^""*°'-
.MISCELLANIES  St. Clement of Alex. "Qois-,
d'ves salvetnr ?" Ep
Diognetom; Tracts of
polvni=
S. Basil and S. Ambrose, Hex--\
aemeron, S Grsg. Nyss. de/
Hom. Opihcio. Nemesiosand I ifer. E. Marshall, M.A. late Fettow qf C.C.C.
Meletiua <le Nat. Horn. Theo-f W. A. Gree^ihilt, M.D. Trin. CoU,
doret de Providentia. Lactan-\
tins de Opif. Dei. J
*,• This list was never meant to be final, and it has been, from time to time, enlarged. It might
then save waste of labour, if persons contemplating the translation of works, not set down, would
enquire of the Editors, whether they are included in the plan.

Qdis-i
Ep. ad I
of Hip j

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tAcklai:d, T. S. Esq. St. John's Coll, Adams, Rev, H, G,
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Allen, Rev. J as. Castle Martin, Pem
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Allen, Rev, John, King's Coll. London
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Bartholomew, Rev, C. C, Lympstone,
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Coll,
Bathurst, Rev. S, Merton
Baxter, Rev. Arthur, Croydon
Bayford, John, Esq.
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Baynes, Mr, A, C. Bookseller, Liverpool
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Campion, Rev, Hesketh, Albourne
•Campion, Rev. Heaihcote, Danny
Canham. A. J. Esq. Tenterden
Canterbury Clerical Book Society
Capes, Rev. J. M. Shipton le Moyne
Capper,Rev.D. Huntley, Gloucestershire
Capper, Rev. George, Wherstead
•Capper, S. J. Esq. Leyton
Carden, Rev. Lionel, English Bicknor,
near Coleford, Gloucesteisbire
Carey, E. L. Esq. Philadelphia
Carey, Rev. C.
•Carey, Rev. H. Oriel Coll.
Carlyon, Rev. E.
Carlyon, Rev. J. St. Merin, Cornwall
Carlyon, Rev. Philip, Colchester
Carrighan, Rev, G.
Carter, Bev. W. Eton College
Carter, Rev. John, St. John's Coll.
Carter, Rev, Mr, Bristol
•Carter, Rev. T. T. Piddlehinton,
Dorset
Carthew, Rev. J. I'reneglos, Launceston
Cartvvright, Rev, J, B.
Carwardine, Rev. C. W. Tolleshunt
Knights, Essex
tCary, Isaac Preston, Esq.
Case, Rev. James, Liverpool
Caswall, Rev. E. Stratford Sub, Castle,
near Salisbury
Cator, Mr. Launceston
C^alor, Rev. John, Wakefield

Caulfield, Rev. W, Pallas, Kerry
Cavendish, Hon, and Rev. A.
•Cavendish, Hon, Richard
•ChafTers, Rev.T. Brasen-nose Coll.
Chambers, J. D. Esq.
Chambers, 0. L. Esq. Univ. Coll.
Champernowne, H. Esq. Trinity Coll.
Champernowne, Rev. R. Ch. Ch.
Chandler, Rev. J, Witley
Chanter, Rev, Mr. Ilfracombe
Chapman, C. Esq. Trinity Coll.
Chapman, Rev. J. M. Balliol Coll.
Charlton, T. Esq. Chilwell, Nottingham
•Chase, D, P, Esq. Oriel Coll.
•Chase, Rev. T. H. Queen's Coll.
Cheetham Library, Manchester
•Chepmell, Rev, H. L. M. Pemb. Coll.
•Chessyre, Rev. W. J. Worcester
Chester, Rev. Anthony, Chichley Hall,
Newport
Cheyne, Rev, P, Aberdeen
Chichester, Dean and Chapter of
Chichester, Very Rev. the Dean of
Childers, Mrs. Walbroke
Christie, A, J. Esq. Fellow of Oriel Coll.
Christie, Rev. F. Badgeworth, near
Cheltenham
•Christ's College Library, Cambridge
•Church, Rev. R. W. Oriel Coll.
Church, W. Esq. Univ. Coll. Durham
•Churton, Rev. Edw. Crayke, near
Easingwold
Cirdeaux, Rev. J, Whiston
Clarke, S. Esq. Turnham Green
Clarke.Rev.E. W.G reat Yeldham.E.ssex
Clarke, Rev.H. Danvers, Exeter Coll.
Clarke, Rev. Henry, Incumbent of
Gisborough, Yorkshire
Clarke, Rev. S. Beddington, near Croy
don, Surrey
Clarke, S. Esq. St. John's Coll.
Clark, B. S. Esq.
Clark, Fred. Esq.
Clark, G. N. Esq. Newcastle-on-Tyne
Clark, Jlr. Wm. Manchester
Clark, Rev. J. W.
Clark, Rev. John, Leeds
Clark, Rev. J.Dixon, Belford, Newcastle
Clayton, Rev. J. H. Bath
Clayton, — Esq. Twickenham

«

SUBSCRIBERS.

Clayton, Mr. Chas. Manchester
Claxson, Rev. B. S. D.D. Gloucester
•Cleaver, Rev. J. F. Great Coxwell,
Berks
Clement,Rev.B,P. Canon of Winchester
•Clements, Jacob, Esq. Oriel Coll.
•Cleoburey,Rev.C. SteepleAston,Oxon,
Gierke, Ven. C. C. Archdeacon of
Oxford
•Gierke, Rev. Wm. Melton Mowbray
Clifton, Mrs. Kensington
•Clissold, Rev. A. Stoke Newington
•Clutterbuck, Rev. H. Exeter Coll.
Cockin.M.Esq.Rangeworthy.IronActon Cocks, Hon. and Rev. J, S. Worcester
tCocks, Rev. Charles
tCodd, Rev. E. T. Minchin-Hamplon,
Stroud
Codd, Rev. E. T. St. John's Coll.
Cambridge
•Codrington College Library, Barbados
Coffin, Rev. B.A. Ch. Ch.
Coit, Rev. T. D. President of the
Transylvanian University, U. S.
Cole, Geo. Edw. Esq.
Cole, Rev. C. Peterhead
•Coleridge, Hon. Mr. Justice
Coleridge, Rev. E. Eton Coll.
Coleridge, F. G. Esq. Ottery St. Mary
tColeridge, Rev. Derwent, Chelsea
•Coles, Rev. G. Croydon
Coles, W. Esq. Wells
tCoUege of Doctors of Law, Doctors'
Commons
CoUett, W. L. Esq. Queen's Coll.
CoUey, Rev. James, Shrewsbury
CoUings, Mr. E. Bookseller, Bath
tCoUins, C. M. Esq. Exeter Coll.
ColUnson, Mr. R. Mansfield
•CoUis, Rev. J. D. Worcester Coll.
CoUison, Rev. F. W. St. John's, Camb.
•CoUyns, Rev. Chas. Henry, Ch. Ch.
Coltman, Rev. George, iStickney,
Lincolnshire
tColson, C, Esq, Cambridge
Colvile, Rev, Frederick L, Leamington
Colville, James W. Esq.
Combe and Crossley, Leicester
Combs, John, Esq.
Compigne, D. Esq. Gosport

Compton, Rev. B. Unsworth, near Bury,
Lancashire
Connell, Bev. A. 0. Dublin
Constable.Esq. Jesus College,Cambridge
Cooper, Rev. E. P. Vicarage, Burford,
Oxon. (Tr. of S. Chrys.^
Cooper, Rev. G. M. Wilmington, Lewes
Cooper, Rev. R. Howe, Norfolk
Copeland, Rev. W. J. Trinity Coll.
Coplestone, Rev. R. E. Barnes, Surrey
tCopleston, Rev. W. J. Oriel College,
(Chrysostom)
Corbett, Ven. S. Archdeacon of York,
Wortley, Sheffield
•Cornish, Rev.Dr.King's School, Ottery
St. Mary
Cornish, Rev. Hubert K. Bakewcll,
Derbyshire
Cornish, Rev. C. L. Exeter Coll.
•Cornthwaite, Rev, T. Hornsey
Cory, Isaac Preston, Esq.
Cosens, Bev. Robert, Eurchester
Cosserat, Rev. G. P. Graham, Exeter
Coll.
Cotes, Rev. Peter, Litchfield, Hants
•Cotton, Rev. W. C. Ch. Ch.
Cotton, William, Esq. Bank of England
Courtenay, Lord, Powderham Castle
•Courtenay, Rev. Francis, Exeter Coll.
Courtney, W. P. Esq. Exeler Coll.
Cowie, Mr. St. John's Coll. Cambridge
•Cox, Rev. W. H. St. Mary Hall
•Cox, Rev. J. Walgrave
Coxson, Rev. Mr. Davenham, Cheshire
Coxwell, G. S. Esq. Newcastle-on-Tyne
Cragg, Rev. Richard, Wymondham
•Crawford, J. E. Esq. Lincoln Coll.
Crawley, C.Esq. Fitzroy Fann,Highgate
Crewe, Lord, Trustees of,
•Crichlow, Rev. H. M. Poundstock,
Cornwall
Crichton, Rev. M.
Cripps, Rev. J. M. Novington, nr, Lewes
Croft, Archdeacon, Saltwood, Hythe
Crofton, Morgan, jun. Esq. Boyle,
Ireland
Crompton, Rev. Benj. Unsworth, near
Bury, Lancashire
Crompton, Rev. J. L. Trin. Coll.
Camb.

SUBSCRIBERS.

Cross, Mr. John, Bookseller, Leeds
Crosse, T. F. Esq. Exeter Coll.
tCureton, Rev. W. British Museum
Currer, Miss, Eshton Hall, Yorkshire
•Currey, Mr, St,John's Coll. Cambridge
Currie, Rev. Horace G. Milford
•Curvie, Rev, James
Curties, Rev,T.C. Frenchay.near Bristol
Curry, Mr. W. Bookseller, Dublin

Dale, Rev. H. Bristol
Dalgairns, J. D Esi|. Exeter Coll.
•Dalton, Rev. W. Lloyd House, Wolver
hampton
Dalton, Rev. W. Inworth
•Dalton, Rev. C. B. Wadham Coll.
Dalton, Mr.
Daly, Rev, William
•Daman, Bev. Charles, Oriel Coll.
Daiiby, T. B. Esq, Kendal
•Dansey, Rev. Wm. Donhead St. An
drew, Wills
•Darby, Rev. Christopher, Knocktopher
Darnell, Rev. W. Stanhope, Durham
•Darling, Mr. James, 22, Little Queen
Street, London
Darling, Rev. Thomas St. John's Coll.
Cambridge
Darwall, Bev, L. Criggion, near Shrews
bury
•Dasent, G. W. Esq. Magdalen Hall
Davies,Mr.John,Bookseller,Shrewsbury
Davies, Bev. E. Leominster
Davies, Rev. J. Abbenhall, Gloucester
shire
Davies, Rev. W. L. Elizabeth College,
Guernsey
Davison, Mrs. College Green, Worcester
•Dawson, C. Esq. Baymont Lodge, Tor
quay, Devon
Dawson, Rev. G. Exeter Coll.
•Dawson, J, Esq. Exeter Coll.
Dawson, Rev. I. Massey, Abinger
Rectory, near Dorking
Dawson, Rev. W. A. Christ's Coll.
Cambridge

Day, Rev. John V. Stone, Dartford
Dayman, Bev. E, A. Exeter Coll,
tDayman, A. J. Esq. Exeter Coll.
•Deacon, Bev. G. E. C. C. C.
Dealtry, Rev. Dr. Clapham
•Dean, Rev, W. S. Abdon
Dene, Rev. Arthur, Exeter
Deane, Rev. H. Gillingham, nr. Shaftes
bury
Debrisay, Bev. J. T.
Deedes, Bev. Gordon
Delafosse, Mrs. Addiscombe
Demain, Rev. Henry, Hertford
Demainbray, Bev. F, Barcheston, near
Shipton-on-Stour
Demerara Clerical Library
Denny, Rev. A. Mauritius
Denton, Rev. Henry, Duuton Bassett,
Leicester
De Tessier, Rev. A. P. C. C. C.
•De Tessier, G. Esq. C.C.C.
De Vere, Aubrey, Esq.
Dew, Lieutenant
Dewhirst, Mr. Bookseller, Huddersfield
Dewhurst, Rev. John
•Dickinson, F. H. Esq.
Dickinson, Harvey, Esq,Nutfield, Surrey
•Dickinson, T, H, Esq,
tDisney, Rev. J, Charlemont, Armagh
*Dimsdale,Charles,Esq.Essendon Place,
Herts.
Dingwall, Charles, Esq,
Dixon, Rev. I. I. Abram, Manchester
Dixon, Rev. James, Sheffield
Dixon, Rev. Robert, King Wm. Coll.
Isle of Man
•Dobson, — Esq. Liverpool
Dodd, Bev. W. Newcastle-on-Tyne
•Dodgson, Rev. C. Croft, Yorkshire
Dodson, Rev. Jas. Lichfield
•Dodsworth, Rev. William
tDonkin, W. F. Esq. Univ. Coll.
Donne, Rev. Jas. Bedford
Dornford, Rev. J. Plymtree, Devon
Douglas, Edward, Esq. Ch. Ch.
Douglas, Bev. H. Whickham, Durham
•Dowding, Rev. B. C. Devizes
Downes, Rev. J.
Drummond, Henry, Esq. Albury Park,
Guildford

8

SUBSCRIBERS.

Drummond, Bev. Arthur, Charlton
Drummond, Bev. Spencer R. Brighton
Drummond, Rev. R. Peering
Drummond, Colonel, Bath
Drury, Rev, H, J. Worcester Coll.
Dry, Rev. Thos. Forest, Walthamstead
Duffield, Rev. R. Frating, near
Colchester
•Dugard, Rev. Geo. Manchester
tDukes, R. M. Esq. Lincoln Coll.
Dundas, Wm. Pitt, Esq. Edinburgh
tDunn, John, Esq. Advocate, Aberdeen
Dunn, Rev. John
Dunnington, Rev. Joseph, Thicket Hall
Dunraven, Earl of,
•Dunster, Rev. Mr. Tottenham
Durnford, Bev. Francis, Eton College
Dyer, Bev. J. H. Waltham, Essex
•Dyke, Rev. Henry, Cottisford, Oxon.
•Dyke, Rev. W. Fellow of Jesus Coll.
Cradley, Herefordshire
Dymock, Bev. J. Rector of Roughton
•Dymock, Rev. W. G. Hatch Beau-
champ, Ilminster
Dyne, Rev, J. B. Highgate
•Dyson, Rev. C. Dogmersfield
Dyson, Rev. F. Tidworth

East, E. Esq. Magdalen Hall
Eaton and Sons, Booksellers, Worcester
Eaton, W. Esq, Weston, Whitwell, York
Eden, Bev. R. Rochford, Leigh, Essex
Edge, Rev, W. J. Waldringfield, Wood-
bridge
Edgell, Rev. E. East Hill, Frome
Edinburgh, University of
Edmonstone, Sir Archibald, Ban.
Edmonstone, Rev. C. St. Mary's Marl
borough, Wilts
•Edwards, Rev. A. Magd. Coll.
•Edwards, Bev. J. Newington
Eedle, Bev, Edward Brested, Bognor
Eland, Bev, H. G. Bedminster, Bristol
Elder, Rev. Edward, Balliol Coll.
Eldridge,Rev.J.A.Bridlington,YorkshireEley, Rev. H, Aldham, Essex

EUeiton, Rev. E. D.D. Magdalen Coll.
tEUiott, C. J. Esq. St. John's Coll.
Ellis, Mr, Kitson
EUison.Rev.N.T.Huntspill, Bridgewater
Ellon Episcopal Chapel Library
•Ellon, Rev. Mr. G. N. B.
Elmhirst, Rev. Edw. Shawell Rectory
Elwes, C. C. Esq. Bath
Elwes, J. M. Esq.
•Elmhirst, Bev. Geo. Leeds
Elphin, Ven. Archdeacon of, Ardcarnes
Boyle, Ireland
•Elrington, Rev. Dr. Regius Professor
of Divinity, Dublin
Elton, A. Esq. Clevedon
Emmanuel College Library, Cambridge
•Erskine.Hon. and Rev. H. D. Swith
land, Leicestershire
Estcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire
Estcourt, Rev. E. E. Cirencester
Ethelston, Rev. C. W. Uplyme, Lyme
Regis
Etough, Rev. Dr. Claydon, Ipswich
•Evans, Herbert N. M.D. Hampstead
Evans, Rev. E. C. Sugham
Evans, Rev. Thomas, Gloucester
Evans, Bev. W. Burlton Court
"Evans, Rev. T. S. Brompton
•Evans, Bev. A. B. D.D. Market Bos-
worth, Leicestershire
Exeter, Very Rev. The Dean of
Ewing, Rev. W, Lincoln Coll,
Eyre, Bev. H. S. Bryanstone Square

•Faber, Bev, F. W. University Coll.
Faber, Rev. J. C. Cricklade, Hindon,
Wilts
Falcon, Bev. Wm. Buxted, Sussex
Fallow, Rev. T. M.
•Farebrother, Rev. Thomas, Aston,
Birmingham
Farnwortb, Mr.
•Farrer, James William, Esq.
Faulkner, Mr. Bookseller, Doncaster
Fawcett, Rev. Jas. Leeds

SUBSCRIBERS.

Fawkes, Mrs. the Terrace, Putney
Fearon, Rev. D. R.
Felix, Rev. Peter
Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House,
Rickmansworth, Hertfordshire
Fenton, Rev. G. L. Lilleshall, Shiffnal,
Salop, {Augustine)
Fenwick, Rev. M. J. Donegal
•Fessey, Rev. G. F. Tardebigg, Worces
tershire
Few, Robert, Esq.
Fielding, Rev, H. near Horncastle
Finch, Miss C.
Fisher, Rev. A. Bridport
Fisher, Rev. W. A. Hilmore, Cork
Fitzgerald, Rev. A. Cailow
Fitzgerald, C. R. Esq.
Fitzherbert, Rev. AUeyne, Ashbourn,
Derbyshire
Fitzroy, Rev.August. Fakenham, Suffolk
Fleming, J. Esq. St. John's Coll. Camb.
Fletcher, Rev. C. Southwell
Fletcher, Sir Henry, Bart. Ashley Park,
Walton on Thames
Floyer, Rev.T. B. Oldershaw, Lichfield
Forbes, the Hon. Walter, Master of
Forbes, residing at Castle Forbes,
N. B.
Ford, Rev. J. Bailey, near Exeter
Ford, Wm. Esq.
•Ford, Mr. Bookseller, Islington
Forester, Hon. and Rev. Orlando,
Brazeley, ShiffnoU
•Formby, Bev. B. Brasenose Coll.
Forster,Bev. H. B. Stratton, Cirencester
•Forsyth, Dr. Aberdeen
Fortescue, Rev.R. H. Revelstock, Devon
Foskett, Rev. T. M. Enfield, Middlesex
Foster, Rev. J. Great Haseley
Foulkes, Rev. H. P. Balliol Coll.
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Mr.
Eraser, Rev. Robert, Lyminge, Hythe
Freeland, F. E. Esq. Chichester
Freeman, Rev. H. Peterboro'
Freith, F. H. Esq. Univ. Coll. Durham
Froude, Ven.R.H. Archdeacon ofTotness
•Froude, Wm, Esq. Bristol

Fryer, William, jun. Esq.
Fulford, Rev. F. Croydon, Arrington,
Camb.
•Furiong, Rev, C. J. Warfield, Berks
Fursdon,Mrs. FursdonHouse.near Exeter

•Gace, Rev. Frederick Aubert, Magdalen
Hall
•Garden, Rev. Francis
Gardner, Bev. W. Eochford, Essex
Garratt, John, Esq. jun. Farringdon
House, near Exeter
Gathercole, Rev. M. A. North Brixton
•Gaunt, Rev. C. Isfield, near Uckfield
Gaye, Rev. CH.
•Gayfere, Rev. Thomas, Bradford
•G awlhern. Rev. Francis Seeker, Exeter
Coll.
George, Henry, Bookseller, Westerham,
Kent
•Gepp, Rev. Geo. Edw. Ashbourn
Germon, Rev. Nicholas, St. Peter's,
Manchester
Gibbings, Rev. Rich. Trin. Coll. Dublin
Gibson, Mr. I. S. Manchester
•Gibson, J. Esq. Jesus Coll. Camb.
•Gibson, Rev. W. Fawley
Gifford, Wm. Esq. Univ. Coll.
Gillet, Rev. G. E.
Gladstone, Rev. John, Liverpool
Gladstone, John, Esq. Fasque, Fetter-
cairne, Kincardineshire
Gladstone, William Ewart, Esq. M.P.
Ch. Ch. 2 copies
Gladwin, Rev. C. Liverpool
Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth
Glasgow, University of,
•Glencross, Rev. J. Balliol College
•Glenie, Bev. J. M. St. Mary Hall
Glossop, Eev. Hen. Vicar of Isleworth
Glover, Bev. F. A. Dover
Glover, Eev. R. A. Dover
Glynne, Bev. H. Hawarden Bectory,
Flintshire
Godfrey, Rev. W. Tibberton, Worcester
Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll.

10

SUBSCRIBERS.

Goldsmith, H. Esq.St.Peter's Coll. Camb
Gooch, Rev. J. H. Head Master of
Heath School, Halifax
Goodford, C. O, Esq. Eton Coll.
•Goodlake, Rev.T. W. Pembroke Coll.
Goodwin,H. Esq.Caius Coll. Cambridge
Gordon, Rev. Osborne, Ch. Ch.
Gordon, C. S. Esq. Exeter
Gordon, H. Esq. Kendal
Gordon, W. Esq. St. Leonard's
Gother, Rev. A. Chale Rectory, Isle of
Wight
Gough, Rev. H. St. Bees
tGoulburn, H. Esq.
Gould, Rev. R. J. Farnham Royal
Gower, Rev. John, Ashperton
Graham, Rev. W. II.
Grantham Clerical Library
Grant and Bolton, Messrs. Booksellers,
Dublin
Grant and Son, Messrs. Booksellers,
Edinburgh
Graham, Mr. Bookseller, Oxford
•Grant, Rev.Anth. D.C.L. Chelmsford
Grant, Rev. James B. Dublin
•Granville, Rev. Court, Majfield, near
Ashbourn
Grapel, Mr. W. Liverpool
Graves, Rev. John, Ashperton
Green, Mr. Bookseller, Leeds
Green, Rev. H. Cople, Bedfordshire
+Green, Rev. J. H. Swepstone
Green, Rev. M. J. Lincoln Coll.
Greene, R. Esq. Lichfield
Greenwell, W. Esq. Univ. Coll. Durham
•Greenwood, Ralph, Esq. Palace House,
near Burnley
•Gregory, Eev. G. Sandford, Devon
Gregory, R. Esq. Corpus
Gresley, Rev. Sir Nigel, Bart.
Gresley, Rev. W.Lichfield
•Gresley, Rev. J. M. Exeter Coll.
Greswell, Rev. R. Worcester Coll.
Gretton, Rev. R. H. Nantwich, Cheshire
Grey, Bev. H. Exeter
•Grey, Hon. and Rev, Francis, Alnwick,
Northumberland
Grey, Hon. and Rev, John, Wooler,
Northumberland
Grierson, J. Esq.

•Grieve, Rev. Mr. Ellon, Aberdeen .
Grimstead, Rev. G.
tGrub.George.Esq, Advocate, Aberdeen
Grueber, Rev, C. S. Magd. Hall
•Guillemard, Rev. J. St. John's Coll.
•Guillemard, Rev. H. P. Trinity Coll.
Gunner, Rev. W. Winchester
•Gutch, Rev.R. Segrave, Leicestershire

Haffenden, Miss, Langford Hall, Newark
Haight, Bev. B. I. New York, U. S.
•Haines, W. C. Esq. Hampstead
Haines, Mr. Bookseller, Oxford
Halcombe, John, Esq.
Hale, Rev. G. C. Hillingdon
•Hale, Ven. Archdeacon, Charter House
"Hale, Bev. Matthew B. Alderley,
Gloucestershire
Hall, Mr, Bookseller, Cambridge
Hall, Rev. Adam, Drumbair, Ayrshire
•Hall, Ven. Archdeacon, Isle of Man
Hall, Rev. S. C.
•Hall, Rev. W. Manchester
•Hallen, Rev. G. Rushock Medonte,
Upper Canada
Halliburton, Mr. Bookseller, Coldstream
Halson, Mr.
•Hamilton, Rev. Jas. Beddington
•Hamilton, Eev. Waller Kerr, Merton
Coll. Chaplain to the Bp. of Salisbury
Hamilton, Mr. John, Southampton
t Hannah, Rev. J. Lincoln Coll.
Hannaford, Mr. Bookseller, Exeter
Harcourt, Rev. Vernon, West Dean
House, Midhurst
•Harding, Rev. I. St.Ann's, Blackfriars
Hardwick, Bev. Charles, Gloucester
Harington, Rev. E, C, Exeter
Harington, Rev. Rich. Principal of
Brasenose Coll.
•Harness, Rev. Wm.
Harper, Rev. S. B. Donnington, near
Newbury
•Harper, T. N. Esq. Queen's Coll.
Harrington, Rev. E. Exeter

SUBSCRIBERS.

II

HarriSjHon. ami Bev.C, A. Wilton, Wilts
Harris, Eev. Thomas
Harrison, Benj . Esq. Clapham Common
Harrison, Benson, E«q. Ambleside
•Harrison, Bev. B. Ch. Ch. Domestic
Chaplain to the Abp. of Canterbury
Harrison, Rev. H. Goudliurst, Kent
Harrison, Rev. J. W.Oldwoith Vicarage,
Reading
Harrison, W, Esq.
Barter, Bev. G. Manchester
Hartley, L. L. Esq. Middleton Lodge,
near Bichmond, Yorkshire
Hartwell, Geo. Esq. Trin, Coll. Camb.
Harvey, Eev, Mr, Bath
Hasting, Rev. J. Arclay Kings, Worces
tershire
•HatherelljRev.J.W.D.D.Charmouth Rectory, Dorset
Hawker, Rev. R. S. Moorwinston , Corn
wall
•Hawker, J. Esq. Balliol Coll.
Hawks,Rev. F.S. D.D.New York,U.S.
•Hawkins, Rev, Edward, Pembroke Coll.
•Hawkins, Bev, E. Coleford, Gloucester
Hawkins, Rev, Ernest, Exeter Coll.
"Hawkins, Rev. H. C. H. Lydney,
Gloucester
Hawks, Rev. W. Gateshead, Durham
Hayden, Mrs. Thomas, Guildford
"Hayward, W. W. Esq.
Hazlehurst, R. K. Esq. Trinity Coll.
Cambridge
Head, — Esq. Exeter
•Heale, S, W. Esq. Queen's
Heath, Christopher, Esq.
Heaihcote, Sir Wm, Bart. Hursley Park,
near Winchester
•Heaihcote, Eev. C. J. Clapton
Heaihcote, Eev. G. North Tamerton
tHeathcole, Eev. George, Connington
Bectory, Stilton, Hunts
•Heathcole, Eev. W. B. New Coll.
Hedley, Eev, T. A. Gloucester
Hemslfcy,Mr. W. Kcj worth, Nottingham
Henderson, Rev. T. Messing, Kelvedon
•Henderson, W. G. Esq, Magd. Coll.
Henn, Rev. W.Garvagh, Londonderry
Henry, C. S. Professor, New York
University, U, S.

Hervey, Hon, and Rev. Lord Arthur,
I ck worth
Hewett, Rev. P.Binstead, Isle of Wight
Hewitt, Hon. John J. Balliol Coll.
Hewitt, T. S. Esq. Worcester Coll.
Heycock, Rev. Owston, Leicestershire
Heydon, Mr, J. Bookseller, Devonport
•Hibbert, Miss E. S,
Higgs, Rev. R. W. Swansea
Hildyard, Rev, James, Christ's Coll.
Cambridge
Hill, Rev. Edw. Ch.Ch.
Hill, John, Esq. Glasgow
•Hill, Rev. Erroll, Brinckburne Priory,
Weldon Bridge, Morpeth
Hill, Bev. E. Balliol Coll.
Hillman, G. Esq. Magd. Coll. Camb.
Hilton, J. D. Esq. Univ. Coll.
Hindle, Eev. Joseph, Higham
Hinde, Rev. Thos. Liverpool
Hingeston, James Ansley, Esq,
Hippisley, J. H. Esq.
Hippisley, R. W. Esq. Exeter Coll.
Hoare, W. H. Esq. Ashurst Park, Tun-
bridge Wells
Hobhouse, Rev, E, Fellow of Mert. Coll.
Hocking, Richard, Esq. Penzance
Hodgson, Rev. Chas. Bodmin
Hodgson, Rev. J.Geo. Sl.Peter's.Thanet
Hodgson, Rev. John, St. Peter's, Thanet
•Hodgson, Rev. J. F. Horsham
•Hodgson, Rev. H.
Hodgson, W. Esq. Wanstead
Hodson, Rev. Mr. Salisbury
Hodson, Eev. J. S. Merton Coll.
Hogan, Rev. J.Tetbury, Gloucestershire
Hogben, Mr. Geo. Sheerness
Hogg, Rev. J. E. Brixham
Holden, Eev. Geo. Liverpool
•Holden, Rev. W. R. Worcester
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
•Hole, Rev, George, Chumleigh, near
Exeter
Hollis,Ilev.G. P. Duddington, Somerset
Holmes, Hon. Mrs. A'Court
Holmes, Rev. Peter, Plymouth
Holthouse, Rev. C. S.
•Hope, A. B. Esq. Trin. Coll. Camb.
Hook, Rev, Dr, W. F. Leeds

12

SUBSCRIBERS.

Hope, James R. Esq. Merton Coll.
Hopkins, Rev. A. Clent. Worcestershire
•Hopkins, Rev. Thomas, Honington
•Horncastle Clerical Society
Hornby, Bev. Jame.s, Winwick, War
rington
Hornby, Rev. Wm. St. Michael's Gar-
stang, Lancashire
Hornby, R. W. B. Esq. Manor House,
Heworth, York
Horner, Chas. Esq. Mill Park, Somerset
Horner, Eev. John, Mells, Somerset
•Horsfall, Rev. A. Grange, Derby
Horsfall, J. Esq. Standard Hill, Notts
•Horsley, Rev. J. W. Ville of Dunkirk,
Faversham, Kent
•Hoskins, Rev, W. E. Canterbury
Hotham, Rev. C. Patrington, Hull
Hotham, W. F. Esq. Ch. Ch.
Hotham, Rev. J. G. Sutton-at-home,
Dartford
Houghton, Rev. J. Matching
Howard, Rev. W. Great Witchingham,
Norfolk
Howard, Hon. C.
•Howard, Hon. and Eev. Wm. Whiston,
Botherham, Yorkshire
Howell, Rev. Alexander, Southampton
Howell, Rev. H. Merton Coll.
Howell, Rev. A. Sedgley
"Hubbard, Rev, Thos. Leytonstone
Huddleston, Rev. G. J.
"Hue, Dr.
•Hughes, Rev. H.
Hulton, Rev. Campbell Grey, Man
chester
Hulton, Bev. W.
Humphrys, — Esq. Univ. Coll. Durham
Hunt, E. S. Esq. Exeter Coll.
Hunter, Eev. W. St. John's Coll.
Huntingford, Rev. G .W. College, Win
chester
Hutchins, Rev. W. Bath
Hutchinson, Rev. Cyril, Batsford,
Gloucestershire
Hutchinson, Rev. C. Firle
Hutchinson, Rev. James, Chelmsford
Button, Rev, H. Filleigh, Devon
Button, Rev. W. Belsington, Kendal

Jackson, Rev. F. G. Brighstone, Isle of
Wight
tJackson, Rev. J. Islington
Jackson, Rev. Dr. Lowther, nr. Penrith
Jackson, Rev. W. Ardley Rectory
tJacobson, Rev. W, Magd. Hall
.laffray, Mr. Jas. Bookseller, Berwick
James,Rev.J.Rawmarsh,nearRotheram •James, Rev. Henry
James, Rev. E. Prebendary of Win
chester
Janvrin, James H. Esq. Oriel
Jeanes, Mr. Bookseller, Exeter
•Jeffray, Rev. L. W. Preston
Jeffreys, Rev. Henry Anthony, Ch. Ch.
•Jelf.Rev. Richard William, D.D. Canon
of Ch. Ch.
Jelf, Rev. W. E. Ch, Ch.
Jennett, Mr.
Jennings, Rev, M, J.
Jennings, Rev. J. Preb. of Westminster
Jennings, Mrs. Driffield
Jeremie, Rev. F. J. Guernsey
Jeremie, Bev. T. T. Trinity College,
Cambridge
Illingworth, Bev, E. A.
Ince, Eev. Edward, Wigtopfl
Inge, Eev. T. E. Southsea
Inglis, Sir B.H.Bart. M.P.
Ingram, Eev, Geo. Chedburgh, Suffolk
•Ingram, Eev. R.
Inman, Eev. W. J.
Johnson, C. W. Esq. Balliol Coll.
Johnson, Miss
Johnson, Eev. E, M. Brooklyn, New
York
Johnson, Eev. S. Hinton Blewet
Johnson, Manuel John,Esq. Magd. Hall,
Radcliffe Observer
Johnson, Mr. Bookseller, Cambridge
Johnfon, W. F. Esq.
•Jones, Ven. H. C. Archdeacon of Essex
Jones, Eev. D. Stamford
Jones, Eev. E. Wigan
Jones, Rev. Edward, Fatherwell, near
West Mailing, Kent
Jones, Rev. J. Hereford
Jones, Bev, H, J. Edinburgh
Jones, Eev. B. Llanfaes, Beaumaris
•Jones, Rev. R. J, Newcastle-on-Tyne

SUBSCRIBERS.

i:i

•Jones, William, Esq. M.A. Ball. Coll.
Jones, Mr. James, Manchester
Jones, W. B, Esq. Magdalen Hall
Jones, Rev. R. Branxton, Coldstream,
N.B.
Irby, Hon. and Rev. F. Hythe
•Irons, Rev. W. J. Brompton
•Irvine, Eev. A. Leicester
Irvine, Rev. J. Knowle, near Bristol
Irving, Geo. Esq. Newton, Edinburgh
Irving, Eev. J. Kendal
Isaacson, Eev. John Fred. Freshwater,
Isle of Wight
liham, Eev. A. All Souls Coll.

Karslake, Bev. W. Colebrook, Devon
Karslake, Eev. W. H. Meshaw, South
MoltoD, Devon
Keith, John, Bookseller, Glasgow
Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Eev. James P. Wadham Coll.
Kekewich, S. T. Esq. Peamore
Kendal, Eev. J. H. F. Kirkby Lons
dale
Kenney, Eev. F. Ch. Ch.
Kenrick, Rev. J. Horsham
•Kent, Rev. G. D. Sudbrooke, near
Lincoln
Kenyon, Lord
Kenyon, Robt. Esq. D.C.L. All Souls
Kerr, Hon. and Eev. Lord, Dittisham
Kerr, Lord Henry, Dittisham
Kerrier Clerical Club, Cornwall
Kershaw, Rev.G. W. Worcester
Keymer, Rev. N. Hertford
•Kidd, Dr, Oxford
Kindersley, R. T. Esq.
King, Ven. Archdeacon
King, R. J. Esq. Exeter Coll.
King, R. P. Esq. Bristol
King's College Library, London
•Kirwan, Rev. E. Tiverton
•Kitson, E. P. Esq. Balliol Coll.
Kitson, Rev. John F. Exeter Coll.
KnatchbuU, Rev.H. E. Elmham, Norfolk
Knight, Bev.T. Ford, Northumberland
Knight, Rev. W. Worcester Coll.

Knollys, Rev. Erskinc
•Knowles, E. H. Esq. Queen's Coll.
Knowles, J. L. Esq. Pembroke Coll.
Knox, Rev. H. B. Mouk's Eleigh,
Hadleigh
Kyle, Rev. T. Cork

Lace, F. John Esq. Ingtliorpe Grange,
Yorkshire
Lade, John Wm. Esq.
•Laing, Rev. David
Lake, W, C. Esq. Balliol Coll.
•Lampen, Rev. R. Probus, Cornwall
•Landor, Rev. R. E. Birlingham
Lance, Rev. Edw. Buckland St. Mary,
Somerset
Lance, Rev. E. Ilminster
•Landon, Rev. C. W. Over-Whitacie,
Warwickshire
Lane, Mrs, F.
Lane, Rev. C. Deal
Lane, Rev. E. Gloucester
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving
•Langdon, Augustus, Esq.
Langmore, W. Esq. M.D.
•Laprimaudaye, Rev. C. J. Leyton
Latham, Rev. Henry, Selmeston, Sus
sex
Latimer, Rev. G. B. P. Tyoemouth
Law, Rev. S. T. Chancellor of the
Diocese of Litchfield
Law, Rev. W. T. Whitchurch, Char-
mouth, Devon
Lawrence, Rev. Alfred, Sandhurst, Kent
Lawrie, A. J. C. Esq.
Lawson, Rev. C. Richmond
Lawson, Bev. Bobt.
Lawson, Rev. W. Delancey, Oakham
Layton, Eev. F. W. H. Islington
Leak, J. Bookseller, Alford, Lincolnshire
Lechmere, Rev. A. B.
Lee, Rev. S. Sidmouth
+Leefe, Rev. AudleyEnd, Essex
Lefioy, Rev. A. C.
B

14

SUBSCRIBERS.

•Legge, Eev. Henry, EastLavanl, near
Chichester
Legge, Rev. W. Ashtead
Leigh, Stratford, Esq.
Leigh, Wm, Esq. Little Aston Hall,
Lichfield
•Leighton, Rev. F. K. All Souls Coll.
Le Mesurier, John, Esq. Ch. Ch.
Lepage, Blr. Calcutta
•Leslie, Rev. Charles
Leslie, Mr. Bookseller, London
Lewis, Rev. David, Jesus Coll.
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
•Lewis, Rev. T. T. Aymestry, near
Leominster
l-Lewthwaite, Bev. Geo. jun. Adel, near
Leeds
Ley, Rev. Jacob S. Ashprington, Devon
Ley, W. H. Esq. Trinity Coll.
Library of Congress, Washington
•Library of Domus Scholarum, Wotton.
under-Edge
•Liddell, Eev. Henry G. Ch, Ch.
Liddell, Eev. Thos. Edinburgh
Lifford, Right Hon. Lord Viscount,
Astley Castle, near Coventry
Light and Eidler, Bristol
Lightfoot, Rev. N. Stockleigh, Devon
Lindsell, J, Esq. St. Peter's Coll. Camb.
•Lingard, Rev. Joshua, Curate of the
Chapelry of Hulme, near Manchester
Linzee, Rev. E. H.
Liller,Rev. E. Poynton,nearMacclesfield
•Liveing, Eev. Henry Thomas, Stoke by
Nayland, Suffolk
Liverpool Library
+Lloyd, Eev. E. Badgeworth
Lloyd, Bev. John F. Ballylany, Rich-
hill, Ireland
Lockhart, W. Esq. Exeter Coll.
Lockwood, Rev. John, Eeclor of King-
ham, Oxon
Lockwood, Rev. Mr. Coventry
•Lodge, Rev. B. Chigwell, Essex
Lomax, T, G, Esq. Lichfield
London Institution, The
Long, W. Esq. Bath
•lionsdale. Rev. J, King's Coll, London
Losh, Miss, Woodside, Carlisle

Lolt, Mr.
tLousada, P. M. Esq, Merton Coll.
•Lowe, John Wm. Esq.
Lowe, Bev. T. Oriel Coll.
Lowe, Rev. B. Misterton, Somerset
Lowe, Rev. T. H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Lumsden, Bev. H. St. Peter's, Ipswich
Lund, Mr. St, John's Coll. Cambridge
Lundie, Rev, W, Compton, Berwick-on-
Tweed
Luscombe, Eev. E. K. Plymouth
•Lush, Mr. Vicesimus, Corpus Christi
College, Cambridge
Lusk, John, Esq. Glasgow
Lutener, Eev. T. B. Shrewsbury
Luxmore, Bev. J. H. M.
Lyall, Eev. Alfred
Lyall, Ven. W. R. Archdeacon of
Colchester
Lyne, Rev. C. P. West Thorney, Sussex
Lysons, Eev. Samuel, Hempstead, Glou
cestershire

Maberly, Bev. T. A.
•M'Call, Eev. E. Winchester
Macauley, Rev. S. Herrick
Maclean, Rev. H. Coventry
Maclean, Bev. J. Sheffield
•Macfariane, Rev.J. D.Frant.Tunbridge
Wells
Maclachan, A. N. C. Esq. Exeter Coll.
Machlachlan,Stewart,andCo.EdinburghMackenzie, L. M. Esq. Exeter Coll.
jMackenzie, A. C, Esq.^St. John's Coll.
Mackinson, Rev.T.C. Colonial Chaplain,
New South Wales
•Macmullen, Rev. B. G. C.C.C.
Macpherson, Eev. A. Rothwell, near
Kettering
Maddy, Eev. B. Shrewsbury
Madox, Wm. Esq,
Magdalene College Library

SUBSCRIBERS.

15

M'Arlhy, Rev. F. Loders, Dorset
M'Clintoch, G. F. Esq. Bengal Civil
Service
•Major, Rev. Dr. King's Coll. London
M'lver, Bev. Wm. West Derby
Maitland, Eev. S. B.
Maitland.Bev.P. Blackburn,Lancashire
•M'Laren, Major, Portobello, Greenock
Malcolm, Bev. Ben. Eckington, Ches
terfield
•Mallock, Eev. Wm. Torquay
Mallory, Bev. G,
Manley, N, M. Esq. St. John's Coll.
Camb.
Mann, Rev, W. Moxon, Thornlhwaile,
Cumberland
Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex
Manning, Mrs. Tillington, Sussex
Manning, Eev. G. W.
Margetts, Rev. H. Huntingdon
Markland, J. H. Esq. Bath
Markland, Thomas Esq. Manchester
•Marriott, Eev. J. Bradfield, Beading
•Marriott, Eev. C Oriel Coll. 2 copies
Marriott, Eev. F. A. Billon, Eugby
Marsden, Bev. A. Gargrave
Marsden, Mr. Wm. Manchester
Marshall, Eev. Edward, C.C.C.
Marshall, Rev. Edward Ruskington,
Sleaford, Lincoln
Marshall, Eev. T. W. Charlton, near
Shaftesbury
Marsham, Eev. G. F. J. AUington,
Maidstone
Martin, Eev. Eichard, Menheniot
Martyn, Eev. J. Exeter
•Mason, Rev, W. Normanton
Massingberd, Rev.F.C. Ormsby,Spilsby
Masters, Rev. J. S. Greenwich
Matheson, G. F. Esq.
Maxwell, Henry C Esq. York
May, Rev. George, Heme, Kent
Mayo, A. Esq. Oriel
Mayow,Rev. M. W. Market Lavington,
Devizes
Mayow, W. B. Esq. Magdalen Hall
•Meade, Eev. E. Stratford on Avon
Medley, Bev. J. Exeter
•Medwyn, Hon. Lord, Edinburgh

•Mence, Rev. J. W, llkley, Otiey,
Yorkshire
Mendham, Rev, J. Clophill, Beds.
Menzies, Rev. F. Brasenose Coll.
Merowelher, Rev. Francis, Whitwick,
Leicestershire
•Merriman, Rev. N. J. Street, Somerset
Mesham, Rev. A. B. Wotton, Kent
•Metcalfe, Bev. W. Harleston, Norfolk
M'Ewen, Bev. A. Semington, Wilts
M'Glashen, Mr. James, Dublin
Milliken, Bev. Rich. Compton, Sussex
•Mill, Rev. Dr.
Miller. Eev. C Magdalen Coll,
Miller, Rev. John, Worcester Coll.
Benefield, Northamptonshire
Milles, Bev. T. Tenterden, Kent
Millner, Rev. W. Bristol
Mills, I. J. Esq. Lexden Park
Milward, Eev. Hen. Parlton, Somerset
Minster, Eev. T. Hunsingore, near
Wilherby
•Moberly, Eev. Dr. Winchester
Money, KyrleE. A. Esq. C.C.C. Camb.
Monro, Eev. Edward, Oriel Coll.
Monsell, Wm. Esq. Tervoe, Limerick
•Moody, Rev, Henry R. Chartham, near
Canterbury
Moore, Rev. Arthur, Stratlon, Glou
cestershire
Moorsom, Captain, Lowndes Square
Mordaunt, Sir John, Bart.
More, Rev, R. H. G. Larden Hall,
Shropshire
Morgan, Bev. J. P. C. Llangwyryfor
Morgan, Rev.J.
Morrice, J. Esq. Sidcliff, near Sidmouth
Morrell, Baker, Esq. St. Giles, Oxford
Morrell, F. Esq. St. Giles, Oxford
•Morrell, Bev. G. K. St. John's
Morrison, J. Esq. Glasgow
Morrison, Mr, Liverpool
•Morris, Rev. T. E. Ch. Ch.
Morton, M. C. Esq. Exeter Coll.
Morton, Mr. T. N. Boston
Mosse, Rev.Sam. T. Ashbourn, Derby
shire
•Mozley, Eev. Thomas, Cholderton
Mozley, H. Esq. Derby
Munby, Joseph, Esq. York
2

10

SUBSCRIBERS.

Murray, C R. Scott, Esq. 1 1 , Cavendish
Square, London
Murray, F. H. Esq. Ch. Ch.
Murray, Rev. G. E. All Souls Coll.
Mushet, Robert, Esq.
Muskett, Mr. C. Bookseller, Norwich
Musket, Robert, Esq.

Neave, Rev. H. L. Epping
•Needham, Hon. Mr. Trinity Coll.
Cambridge
Neeve, Rev. F. K. Poole, Cakneys
Nelson, John, Esq. St. Mary Hall
•Nevile, Rev. Charies, Trinity Coll.
•New, Rev. F. T. Christ Church, St.
Pancras
•New York Society Library
New York Theological Seminary
Newall, Rev. S. Dedsbury
Newcastle-on-Tyne Clerical Society
•Newman,Rev. W. J. OrielColl.2 copies
Newton, Ml. Croydon
Nichol, J. Esq. Islington
Nicholl, Rev. J. R. Greenhill, near
Barnett
•Nicholls, Rev. W. L. Bath
•Nicholson, Rev. P. C. Leeds
•Nicholson, Rev. Wm.
Nicholson, Miss F. Rochester
•Nind, Rev. W. Fellow of St. Peter's,
Cambridge
Nixon, Rev. Dr. Ash Vicarage, Wing-
ham, Kent
Norman, M. O Esq. C. C C. Camb.
Northcote, G. B. Esq. Exeter Coll.
•Northcote, J. S. Esq. C.C.C.
Norwich, Dean and Chapter of,
Nunns, Rev. Thomas, Birmingham
Nutt, Rev. Charles, Tiverton, near Bath

Oakeley, Rev. SirHerbert, Bart.Bocking
• Oakeley, Rev. Frederick, Balliol Coll.

O'Brien, S. August, Esq. Blatherwycke
Park, Wansford
Oldham, Rev. J. B. Incumbent of St.
Paul's, Huddersfield
•Oldknow, Rev. J. Uppingham
Ogilvie, Rev. C. A. D.D. Regius Pro
fessor of Pastoral Theology, Oxford
Ogle, J. A. M.D. Clinical Professor
of -Medicine, Oxford
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robt. Bookseller, Edinburgh
tOldham, Joseph, Esq. Hatherleigh,
Devon
Ormandey and Son, Liverpool
tOrmerod, Geo. Esq. Sedbury Park,
Chepstow
fOrmerod, Rev. Thomas J. Bras. Coll.
Osborne, J. Esq.
Oswald, .'Vlexander, Esq.
Oswell, Rev. Lloyd
Ouvry, Rev. P. T.
Overton, Rev. J. G. Corpus C. Coll.
Owen, Rev. E. Wendover
Oxenham, Bev. Nutcombe, Mcdbury,
Devon

Packe, Mrs. J. Richmond Terrace
Beading
Page, Bev. Dr. Gillingham, Kent
Page, Rev. Cyril
Page, Rev. F. L. Woolfit
Paget, Rev. E. F. Elford, Lichfield,
Chaplain to the Bishop of Oxford
Palk, Rev. Wm. Ashcombe, Devon
Palmer, Rev. J.
Palmer, Rev. S. North Tawton
Palmer, Rev. W. Worcester Coll.
•Palmer, Rev. W. Magd. Coll.
Palmer, R. Esq.
Palmer, G. H. Esq. Lincoln's Inn
Panting, Rev. R. Calcutta
•Papillon, R ev. John , Lexden ,Colchesler
Pardee, Rev. J.
Parker, Rev, Charles
Parker, C. Esq. 41, Upper Bedford Place

SUBSCRIBERS.

17

tParker, Rev. W. Appleton-le-Slreet
tParkes, Rev. W.
Parkinson, Rev. J. P. Magd. Coll.
Parkinson, Rev. R. Manchester
Parlby, Rev. Hall
•Parsons, Rev. G. L. Benson
•Patteson, Bon. Mr. Justice
•Pattison, Rev. Mark, Lincoln Coll.
Paul, Eev. Charles, Bath
Payne, E. jnn. Esq. Lavender Hill,
Wandsworth
Peake, Eev. G. E. Taunton
tPeaise, T. Esq. Magdalen Coll.
Pearson, the Very Rev. Hugh N. D.D.
Dean of SaUsbuiy
Pearson, Rev. Charles, Knebworth,
Stevenage, Herts
Pearson, Rev. H. W. Guildford
Peck, J. Esq. Temple Combe
Peel, Eev. J. Prebendary of Canter
bury
•Pelly, Rev. Theophilus, C.C.C. -
•Penny, Rev. Edw. St. John's Coll.
•Perceval, Hon. and Rev. A. P.
•Perkins.Rev.B. R. \Votton-under-Edge
•Perry, Mr.
Peters, Bev. Henry, St. Johnlee,
Northumberland
Petley, Rev. Henry, Glynde Lewes,
Sussex
Phelps, Rev. H. D. Tarrington, Led
bury, Herefordshire
Phillipps, S. M. Esq.
Phillips,Rev.G.Qoeen's Coll.Cambridge
Phillips, Rev. E. Clapham
Phillott, Johnson, Esq. Bath
•PhiUpotU, Eev. W.J. Hallow, Wor
cester
Fhippen, Robt. I^. Badgworth Court,
Somerset
Phipps, Rev. E. J, Devizes
PiciMpe, Rev. I. Manchester
•Pickwood, Rev. J. Stepney
•Pigott, Rev. G. Bombay
Pigotl, Rev. J. R. Hnghenden
Pinckard , Wm. Esq. Handley, Towcester
•Finder, Eev.J.H.Diocesan Coll. Wells
Pine, A. jun. Esq. Aberdeen
Pitts, Rev. J. Street, near Glastonbory
Piatt, Rev. G eorge

•Piatt, T. P. Esq. Liphook, Hants
Plumer, Bev. J. J.Swallowfield, Berks
Plummer, Eev. Mat. Heworth, Durham
Pocock, Mr. Bookseller, Bath
•Pocock, Rev. C. Rouselench, near
Eve.>^ham
•Pocock, Rev. X. M.A. Queen's Coll.
•Pocock, Rev. C. S. Inkberrow, Wor
cestershire
Pole, Rev. E. Chandos, Eadbourne,
Derby
•Pole, E. S. Chandos, Esq. Radbouma
Ball, Derby
Pollock, John, Esq. Edinburgh
•Ponsonby, Hon. Walter
•Poole,Rev.J.Enmore,nearBridgewatertPooley, Bev. M. Scotter
Pope, T. A. Esq. Jesus Coll. Cambridge
Popham,Rev.John,Chilton,Hungerford Popham, Wm. Esq.
Porcher, Charles, Esq.
Portal, Melville, Esq. Ch. Ch.
Porter, Rev. Chas. Stamford
Porter, Henry, Esq. Winslade, Exeter
Portman, Rev. F. B. Staple Fitzpaine,
Somerset
Pountney, Rev. H. Wolverhampton
Povah, Rev. J. V.
Powell, Arthur, i^.
•Powell, Chas. Esq. Speldhuist
Powell, Rev. H. T. Coventry
•Powell, Rev. Edw. Arnett, Ampthill
•Powell, Rev. J. 0.
Powell, John, EiSq.
Powell, Rev. Rob. Worcester Coll.
•Powles, R. Cowley, Esq. Exeter CoU.
Pownall, Rev. C. C. B. Milton Ernest
Pratt, Rev. J. B. Cruden, Aberdeenshire
•Prescott. Rev. T. P. Portsmouth
Pressley, Rev. Mr. Fraserburgh, Aber
deenshire
Prevost, Rev. Sir George, Bart. Oriel
Coll.
Price, Eev. Wm. Colne St. Denis
Rectory, near Xorthleach
tPrice, Rev. W. H. Pembroke CoU.
•Prichard, Rev. J. C. Mitcham
Prickett, Rev.M.TrinityCoU.Cambridge
Pridden, Rev. W. Broxted, Essex
Prideanx,  Esq.

la

SUBSCRIBERS.

Puckle, Rev. John, Dover
Pym, Rev. F. Plymstock, Devon

Radcliffe, Rev. J. F. Hugglescote
Raikes, R. Esq. Exeter Coll.
Ramsay, Rev. E. B. St. John's Chapel,
Edinburgh
Randall, Rev. H. G. Queen's Coll.
•Randolph, E. Esq. Jesus Coll. Camb.
•Randolph, Francis, Esq. St. John's CoU.
Cambridge
Eandolph, Rev. G. Coulsdon, Croydon
"Eandolph, Bev. Herbert
Randolph, Rev. S. Hadham
Randolph, Rev. Thomas
•Randolph, Eev. Wm. Newington Hythe
Eanken, Eev. Mr. Old Deer
Eashdall, Eev. John, Exeter
•Baven, V. Esq. Magd. Coll. Camb.
•Eawle, Mr. Trinity Coll. Cambridge
Bawlins, Eev. C. AUerlhorpe, Pock-
lington
Bayer, Rev. Wm. Tiverton
Eayleigh, Eight Hon. Lord, Teriing
Place, Essex
Read, Wm. Esq. Manchester
Reece, Rev. James, Tinsley
Reed, Rev. Christ. Tynemouth
Beeves, Bev. F. J. H.
Beid, Eev. C. B. Teynham, near Sit-
lingbourne
•Rtlton, Rev. J. R. Tewkesbury
Rennett, Rev. Blr.
Rew, Rev. Chas. iMaidstone
•Bice, H. Esq. Highfield, near
Southampton
•Eichards, Bev. J. L. D.D. Bector of
Exeter College
Eichards, Eev. E. T. Farlington
Eichards, Eev. George, Warrington
Eichards, Bev. Henry, Horfield, near
Bristol
Eichards, Bev. Upton
Eichards, Eev. T. Watkyn, Puttenham,
Guildford, Surrey
Richmond, Rev. C G. Six Hills, Lin
colnshire

Rickards, Rev. J. Stowlingtoft
Ricketts, Rev. F.
Riddell, Rev. J. C. B. Harrietsham,
Maidstone
Ridings, Mr. George, BookseUer, Cork
Eidley, Bev. W. H. Ch. Ch.
Bipon, Very Bev. the Dean of, Dawlish
Risdale, Eev. E. Troubridge
Riviere, Mr. Bookseller, London
Eoberbi, Mr. Liverpool
Roberts, Rev. R. Milton Abbas, Dor
setshire
Robertson, J. Esq. D.C.L. Doctors'
Commons
Robertson, John, Esq.
Robertson, Eev. J. C. Trinity CoU.
Cambridge, Boxley, Maidstone
Robertson, Rev. J. C. University Coll.
•Robson, Rev. J. U. Magdalen Hall
•Robinson, Rev. C. Kirknewton, near
Wooler, Northumberland
Robinson, Bev. B. B. Lytham Preston,
Lancashire
Eobinson, Bev. C. W. Hoton, Leices
tershire
Eobinson, Eev. T. Milford
Bobins, Bev. S. Shaftesbury
Bobin, Eev. Philip R. Bolton, Lanca
shire
Rochester, Very Rev. the Dean of
•Rodmell, Rev. John, Burford, Salop
Eodd, Eev. C. North Hill
Rodwell, Rev. Mr. Tenbury
Rodwell, Mr. Bookseller, Bond Street
Boe, Mr. W. Bookseller, Newbury
Eogers, Edw. Esq. Blackheath
Eogers, W. Esq. Balliol Coll.
Rogers, Rev. John, Canon of Exeter
Rogers, Rev. J. Foston, Leicestershire
Rogers, Mrs. St. John's Villa, Fulham
Rohde, Mrs. Eleanor, Croydon
Booke, C. H. Esq. Magdalen CoU.
Cambridge
Eooper, Eev. Wm. Abbots' Eipton
Roper, Rev. C. Rector of St. Olive's,
Exeter
•Rose, Rev. H. H. Birmingham
Ross, Rev. J. L. Oriel Coll.
Rothfield, Rev. John M.
Round, Rev. James F. Colchester

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W

Routh, Rev.Martin Joseph, D.D. Presi
dent of Magdalen Coll.
Bowe, W. Esq. Bockwell, Tipperary
•Rowley, Rev. T. Ch. Ch,
Bump, James, Esq. Swanton Morley,
Norfolk
Ensherand Johnson, Messrs. Booksellers,
Beading
Bussell, J. Watts, Esq. Ham Hall
Russell, Rev. M. Watts, Biggin HaU,
Oundle
Russell, Mrs. Aden, Aberdeenshire
tEuBsell, Mr. Bookseller, Aberdeen
Russell, Rev, J. F. Enfield
Russell, Rev. Samuel Henry
Ryder, Rev. G. D, Easton, Hants
•Ryder, T. D. Esq. Oriel CoU.

Salter, Eev. John, Iron Acton, Bristol
Sanders, Rev, John, Liverpool
Sanders, Eev. Lloyd, Exeter
•Sandford, Eev. G. B. Prestwich,
Manchester
Sandham, J. M. Esq. St. John's CoU.
Sandilands, Rev. R. S. B.
Sankey, P. Esq. St. John's College
Saunders, Bev. A. P. Charterhouse
Savage, Mrs. Henleaze, near Bristol
Schneider, Bev. H.
Schofield, 11. L. Esq. Brighton
Scobell, Eev. John, Southover, Lewes
Scott, H. B. Esq. Honiton
Scott, Bev. John
•Scott, Bev. E. Balliol CoU.
Scott, Bev. W.
tScudamore, Eev. W. E. Ditchingham,
Bungay
Selwyn, Bev. Wm. Ely
•SeweU, Bev. J. E. New Coll.
Seymour, Eev. Sir J. H. Bart, North-
church, Herts
Seymour, Bev. Eichard, Kinwartou,
Alcester
Shadwell, Eev. J. E. Southampton
Sharp, Eev. John, Horbury
Sharp, Eev. W. Addington, Cumberland
Sharpies, Bev. T. Blackburn

Shaw, Eev. E. B. Narborough, Leices
tershire
Shaw, Rev. Morton, Hawkhurst, Kent
Shearly, W. J. Esq. St. Peter's Coll.
Cambridge
Shedden, S. Esq. Pembroke College
Shepherd, Eev. Samuel
Sheppard, J. H. Esq. Queen's Coll.
tSheppard, W. Esq. Oriel Coll.
•Sherlock.Bev.H.H.Ashton.in Winwick
Sherwood, Bev. Mr.
Shields, Bev. W. T. Durham
ShUleto, W. Esq. Univ. Coll.
•Shillibeer, Mr. John, Oundle
tShort, Bev. Augustus, Ravensthorpe,
Northamptonshire
Short, Eev. T. Trinity Coll.
Sidebottom, Rev. W. Buckden
Sidgwick, C. Esq. Skipton Castle, York
shire
Simms and Dinhani, Manchester
Sirnms and Son, Messrs. Bath
•Simms, Bev. E. Great Malvern
Simpson, Rev. J. D, Sidney Sussex Coll.
Camb.
•Simpson, Rev. Joseph, Shrewsbury
Simpson, Rev. J. Pemberton, Wakefield
Simpson, Rev. T. W. Thurnscowe Hall
Sinclair, Rev. John, Chaplain to the
Bishop of London
Sittingbourne Beading Society
Skeffington, Hon. T. C. F.
Skelton, Henry, jun. Esq.
Skene, W. F. Esq. Edinburgh
Skinner, F. Esq.
Skipsey, Bev. Mr.
Skrine, Eev. Harcourt, Wadham Coll.
Sladen, Eev. E. H. M. Bockleton,
Worcestershire
Small, Eev. N. P. Market Bosworth
Smart, Thomas, Esq.
Smirke, Sir Bobeit
Smith, Andrew, M.D. Fort Pitt,Chatham
tSmith, Eev. Dr. Leamington
Smith, Rev. Jeremiah, Long Buckby
Northampton
Smith, Bev. E. H. Jersey
Smith, Eev. Edward O. Hulcote, near
Woburn
Smith, Eev. J. C. Castle Gary, Somerset

20

SUBSCRIBERS.

Smith, Bev. H. R.Somers,Little Bentley,
Essex
•Smith, Eev. John, Bradford
•Smith, Eev. Bernard
Smith, Bev. Edward, Booking
•Smith, E. P. Esq. Pembroke College
Smith, Bev. Mr. Greenock
•Smith, Bev. S. St. Mary's, Ely
Smith, S. Esq. Univ. Coll. Durham
Smith, Henry, Esq.
Smith, Rev. Joseph, Trinity CoU.
Smythe, Eev. P. M. Tamworth, War
wickshire
Smyth, Eev. Mr. Fifield, near Andover
Soltau, Mr.
Somers, Right Hon. Countess
Southby, Rev. Dr. Bulford, Amesbury
•Sotheby, Rev. T. H.
Southouse, Rev. George, Oriel Coll.
•Southwell, Rev. Geo. Bristol
Sparkes. Rev. Chas. Barrow, Bury St.
Edmund's, Suffolk
Sparke, Bev. J. Clare Hall, Cambridge
•Spencer, Eev. W. J. Slarsten, Norfolk
Spreat, Mr. Bookseller, Exeter
•Spranger, Eev. B. J. Exeter Coll.
Spry, Bev. John Hume, D.D. Oriel
Coll. Bector of St. Mary-le-bone
•Stackhouse's Library, the Trustees of
Stacy, Eev. I'homas, Cardiff
•Stafford, Eev. J. C Magdalen Coll.
St. Andrew's University
Stanfield, Mr. J. Bookseller, Wakefield
Stanley, Rev. E. Rugby
Statter, Rev. Jas. Lindale
Staveley, J. Bookseller, Nottingham
Stead, Bev. A. Metfield, Suffolk
Steele, Eev. Henry, Chepstow
Stebbing, Eev. Dr.
Stephens, Ferdinand, Esq. Exeter Coll.
Stephens, Bev. C. L. Kencott
Stephenson, G. H. Esq.
•Stevens, Eev. Henry, Bradfield, Berks
Stevens, Eev. M. F. T. Thornbury
Stevens, Eev. E. Culver
Stevens, Eev. E. Exeter
•Stevenson, Mr. T. Bookseller, Camb.
Stewart, Mrs. CoL Bath
Stewart, Mr. Pembroke Coll. Cambridge
Stewart, S. B. Esq. Brase-nose Coll.

•St. John, Rev. A. Walmer, Kent
Stokes, Scott N. Esq. Trin. CoU. Camb.
•Stonard, Rev. Dr. Ulverstone
Stonhouse, Eev. W. B. Fery
•Storer, Rev. John, Hawksworth, Nous
Story, A. B. Esq. St. Alban's
Storks, T. F. Esq. Jesus College, Camb.
Straker, Mr. Bookseller, West Strand,
London
Strean, Rev. Henry, Killaken, Ireland
•Street, Joseph, Esq. South Sea House
Street, Rev. A. W. Bishop's College,
Calcutta
Strong, Mr. W. Bookseller, Bristol
•Sturrock, Bev. W. Calcutta
Sunter, Mr. Bookseller, York
Sutherland, Dr. A. J. Ch. Ch.
Sutton, Rev. K. S. Exeter Coll.
•Swainson, Rev. C. L.Crick, Northamp
tonshire
Swainson, Eev. John.Northenden, Man
chester
•Swainson, C. A . Esq. Fellow of Christ's
Coll. Cambridge
•Swete, Eev. B. Cork
Swete, Rev. Wm. Downgate, Sandhurst
Sykes, G. M. Esq. Downing Coll. Camb.
tSymons, Rev. B. P. D.D. Warden of
Wadham Coll.
•Syms, Rev. Wm. Wadham CoU.

•Tail, Rev. Dr. Head Master of Rugby
School
Talbot, Hon. and Rev. W. C. Ingestrie,
Lichfield
Talbot, Bev. G. Bristol
Tarbutt,Rev.Arthur,St.Mary's,Reading Tarlton, J. W. Esq. Birmingham
+Tate, Frank, Esq. University CoU.
Tatham, Rev. Arthur
Taylor, A. Esq. Queen's Coll.
Taylor, Miss, London Road, Brighton,
(C/irj/sosiom)
Taylor, Eev. Henry, Mile End, New
Town

SUBSCRIBERS.

Taylor, Rev. M.J. Harold, Bedfordshire
Taylor, Rev. Joseph, Dukinfield, near
Manchester
Taylor, Rev. Robert, Leeds
•Tennant, Rev. Wm.
•Terry, Michael, Esq. Queen's Coll,
Thomas,Rev.C. A. Nevill, ExeterCoU.
Thomas, Rev. C. N. St. Columb's
•Thomas, Rev. R. Bancroft's Hospital,
Mile End
Thompson, Rev. E. H. St. James's,
Westminster
Thompson, Bev. J. Bridlington
•Thompson, Rev. Sir H. Bart. Fareham
•Thompson, Rev. W. H. Trinity Coll,
Cambridge
Thompson, Captain, R. N. Hayes' Com
mon, Kent
Thompson, Mr. G. Bookseller, Bury St.
Edmunds
Thomson, Rev. George, Abbot's Anne,
Andover
•Thornton, B. S. Esq. Battersea Rise
Thornton, Rev. Wm. Dodford,Weedon,
Northampton
Thornton, Rev. W. J. Llanwarne,
Hereford
Thornton, Rev. Spencer
Thorold, Mr. W. Barnstaple
•Thorp, Rev. Henry, Topsham
•Thurlow, Rev. John, Durham
Thwaytes, Rev. J. Carlisle
Thynne, Rev. Lord Chas. Longbridge
Deverill, Warminster
•Tibbs, Rev. Henry W. Carham,
Northumberland
tTickell, G. Esq. University Coll.
Tidswell, Rich. Esq. Upper Clapton
Timins, Bev. Henry
Tindale, J. Esq. Huddersfield
•Todd, Rev.J. H. D.D.Trinity College,
Dublin
Tomkyns, Rev, John, Greenford
Tomlinson's Library, Newcastle-on-Tyne
Tophara, Rev. I. Curate of St. Paul's,
Huddersfield
•Tottenham, Eev. E. Bath
Townsend, Eev. George, Prebendary of
Durham
•Townsend, Rev. G. F, Sydenham

Travers, Rev. W.J.Trinity Coll. Camb.
Trenow, Rev. F. W. near Worcester
•Tripp, Rev. Dr. Sampford Brett,
Somerset
•Tritton, Henry, Esq. 54, Lombard
Street, London
TroUope, Rev. Arthur
•Trowers, Rev. Walter
•Truro Theological Library
Tucker, Rev. M. jun.
Tuckwell, Mr. Bath
Tufnell, Rev. G. Wormingford, near
Colchester
•Turbitt, Rev. W. Halford
Turner, John, Esq. Balliol Coll.
Turner, Rev. Chas. Kidderminster
Turner, Rev. J. Stourbridge
Turner, Rev. J. F. Exeter
Turner, Sharon, Esq.
Turner, Rev. Thomas, Exeter Coll.
Turner, Rev. W. H. Norwich
Twiss, A. 0. Esq. Boyle, Ireland
Twopeny, Rev. D. S. Sittingbourne
•Tyler, Rev. James Endell, Rector of
St. Giles in the Fields
•Tyrrell, Rev. W. BeauUeu, near
Southampton
Tyrrell, T. Esq.
Tytler, Patrick Eraser, Esq.

Underbill, Mr. E. B. Oxford
University of Glasgow
Upton,Rev. J.S. Wentworth, Rotherham
tUtterton, Rev. J. S. Oriel Coll.

Vale, W. Esq. Worcester Coll.
Vaux, Bev. Bowyer.Collegiate Church,
Wolverhampton
Vaux, Rev. B. Hetherrett, Norfolk
•Vaux, Rev. Wm. Preb. of Winchester
•Veale, Rev. W. North Lew, Devon

2-2

SUBSCRIBERS.

Vernon-Harcourt, Rev. L.
Vicars, Eev. M. Exeter
Vickerman, C. E. Esq
Vickers, Ven. Archdeacon, Chetton,
Bridgenorth
Vickery, Mr. Bristol
Vigne, Eev. H. Sunbury, Middlesex
Vigne, F. Esq.
•Vizard, John, Esq.
Vogan, Rev. T. S. L.
Vyvyan, Rev. V. F. Withiel, Cornwall

Wainwright, Eev. Dr. Boston, U. S. A.
•Wagner, A. Esq. Trinity Coll. Camb.
Walford, Eev. Oliver, Charterhouse
Walford, Eev. Wm. Hatfield, Essex
Walker, C. H. Esq. Exeter
Walker, Mr. Tinsley
Walker, Mrs. Tunbridge Wells
Walker, Eev. G. A. Alverthorpe,
Wakefield
Walker, Eev. R. Wadham Coll.
Walker, Rev. S. W. Bampton, Devon
Walker, Rev. T. Bickleigh, Plymouth
Walker, Rev. Thos. Clipstone, Maiket
Harborough
Walker, C H. Esq. Exeter
Walker, Mr. Queen's Coll. Cambridge
• Walker,Rev.Thos. Christ's Coll. Camb.
Wall, Rev. Henry, Vice-Principal of
St. Alban Hall
Wallace, Rev. Geo. Canterbury
Wallas, Rev. John, Queen's Coll.
Wallinger, Rev. W.
Wallis, Mr. H. Bookseller, Cambridge
Walter, J. Esq. Exeter Coll.
Walter, Rev. Edw. Langton Rectory
Horncastle
Walter, Rev. Ernest, Tachbiook
Walter, Rev. Keats
•Walton, Rev. Dr. Birdhook
Ward, Right Hon. Lady, Himley Hall
Ward, Rev. B. Skipton

•Ward, Rev.W. P. Compton Vallance,
Dorchester
Ward, Rev. W. G. Balliol CoU.
Ward, Mr.
Wardroper, Bev. Charles, Gloucester
Ware, Bev. H. Ladock, near Truro
Ware Rural Deanery Book Club
Warren, Rev. John, Exeter
Warren, Eev. Z. S. Beveriey
•Warter, Rev. J. Wood, West Tarring,
Sussex
Wason, James, Esq. Stroud
Watkins, Rev. Fred. Emmanuel Coll.
Cambridge
Watkins, Rev. W. Chichester
Watkins, Rev. Henry, South Mailing,
Lewes
Watson, G. W. Esq. Merton Coll.
Watson, Joshua, Esq.
Watson, Rev. J. D. Guilsborough,
Northampton
Watson, Rev. Alex. Manchester
Watson, Rev. Geo. Etheiley, Durham
Watts, Rev. John, Tarrant Gunville,
Blandford
Watts, Richard, Esq. Clifton House,
Workington
•Watts, Rev. William
•Wayett, Rev. W. Pinchbeck
•Wayner, A. Esq. Brighton
•Weare, Rev. T. W. Ch. Ch.
Webb, J. W. Esq. Clare HaU, Camb.
• Webster, Rev. William, Christ'sHospital
tWebster.Rev.Mr.Drumlithie.Aberdeen•Webster, Samuel K. Esq. Emmanuel
CoUege, Cambridge
•Weguelin, Rev. W. Stoke, nr. Arundel
Wenham, S. G. Esq. Magd. Coll.
•Wells, Eev. F. B. Woodchurch, Kent
• West.Hon. and Rev.R. W. Balliol Coll.
Westmacott, Rev. H. Chastlelon, Oxon
Whalley, Rev. D. C.
Whately, Rev. C St. Mary HaU
•Whatman, W. G. Esq. Ch. Ch.
Wheeler, Mr. Bookseller, Oxford
White, Rev. James, Manchester
White, Rev. J. St. Mary's, Nottingham
White, Rev. W. S.
White, Bev. B. M. Aveley, Essex
White, R. Esq. Idle, near Bradford

SUBSCRIBERS.

23

White, Mr. W. Pall Mall
Whitford, Rev. R. W.
•Whitfield, Rev. G. T. Bockleton
Whitley, Mr. Manchester
Whitraore, Mr. Bookseller, anchester
Whyte, Rev. T. H. Glasgow
•Wickham, Rev. R. Twyford, Hants
tWickens, Bev. H.
Wigan, Alfred, Esq. St. John's Coll.
Wiggin, Wm. Esq. Exeter Coll.
Wight, Isle of. Clerical Library
•Wilberforce, Rev. H. Walmer, Kent
Wilberforce, Ven. Archdeacon, Burton
Agnes, Driffield, Yorkshire
Wilde.Rev.S.D. Fletching. near Uckfield
Wilkin, Bev. Mr. Bole
Williams, J. Esq. Queen's Coll.
Williams, Bev. E. T. Exeter Coll.
•Williams.Rev.G.King'sCoU.Cambridge •WiUiams, Matthew D. Esq.
WUhams, Sir John, Bart. Bodelwyddan
Williams, Eev. I. Trinity Coll.
Williams, Bev. F. D. Great Wishford,
Wilts
WiUiams, Rev. J. West Hackney
WiUiamson, Rev. R. H. Hurworth,
Newcastle-on-Tyne
•Williams, Robert, Esq.
•Willis, Rev. A. Ludlow
Willis, H. Esq. Catherine HaU, Camb.
WiUock, Rev. W. W. Ware
Wilshere, E. S. Esq. Wore. Coll.
Wilson, Rev. John, Trinity Coll.
•Wilson, Rev. R. F. Hursley, nr. Win
chester
Wilson, Bobt. Esq. Magdalen Hall
Wilson, Thomas, Esq. Bath
Wilson, Eev, Charles T. Magd. Hall
WUson, Walter, Esq. Bath
Winchester, The Dean and Chapter of
tWinchester, Eev. W. Ashelworth,
Gloucester
tWingfield, Rev. William
Winterbottom, J. Esq.
Wise, J. A. Esq. Clayton Hall, Staf
fordshire
Wise, Eev. Henry, Offc.hurch
Wise, Eev. W. J. St. John's Coll.
Wither, Rev. W. B. Otterbourne, Hant^
Withers, Eev. Geo. Calcutta

Witts, Rev. Edw. F. Upper Slaughter,
Gloucestershire
Wix, Rev. E. Archdeacon of New
foundland
Wodehouse, Thos. Esq. Balliol Coll.
•Wood, — Esq. Ch. Ch.
Wood, C. Esq. Univ. Coll. Durham
Wood, Rev. G. Newcastle
Wood, Rev. H. Fenstanton, near St. Ives
Wood, Bev. H. O.
Wood, Eev. J. E. St. James's Palace
•Wood, S. F. Esq.
Wood, Bev. E. Broughton, Manchester
Wood, Bev. Jas. Settrington, nr. Malton
Wood, Mrs. W. Tunbridge WeUs
Woodgate, Bev. H. A. St. John's Coll.
Woodham, C. B. Esq. St. John's CoU.
Cambridge
Woods, Eev. G. H. West Dean, Chi
chester
Woods, Eev. P. Dublin
•Woodward, Alex. Esq. Catherine Hall,
Cambridge
Woodward, Rev. J. H. Bristol
tWoolcombe, E. C. Esq. Oriel Coll.
•Woolcombe, Rev. Henry, Ch. Ch.
Woolcombe, Rev. Wm. W. ExeterCoU.
tWooUcombe, G. Esq. Ch. Ch.
t Wordsworth, Rev. Dr. Ruxtad,Uckfield
"Wordsworth, Rev. Chas. SecondMaster
of Winchester School
Wordsworth, Rev. C. F. Gillingham,
Dorset
Worgan, Rev. J. H. Calthorpe, Rugby
Wrangham, Rev. G. W. Thorpe-
Bassett
Wray, Rev. Cecil, Liverpool
Wrench, Rev. Frederick, Stowting
Rectory, Ashford
Wrench, Rev. H. 0.
Wright, John, Esq. Marple, Manchester
Wright, Rev. J. A.
Wright, Rev. T. B. Wrangle Vicarage,
near Boston
Wright, H. P. St. Peter's College,
Cambridge
WrightsonSc Webb,Messrs.Birmingham
Wyatt, Bev. W. Snenton, Notts.
Wylde, Bev. T. Bellbroughton,
Worcestershire

24

SUBSCRIBERS.

Wylde, Rev. C. E. Sheerness
• Wynter.Rev.Dr. President of St. John's
Coll. Vice-Chancellor
•Wynter, Rev. J. C St. John's Coll.

Young, Rev. P. Hursley, nr. Winchester
Young, Rev. R. G. Millbrook, South
ampton
Young, Rev. Walter, Lisbellaw

Yarde, G. B. Esq.
Yard, Rev. J. Havant
Yates, Dr. Brighton
Yates, Eev. E. T. Aylsham, Norfolk

Zillwood, Eev. I. 0. Compton, Win
chester
Zordiffe, T. Esq.

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SOCIETY FOR THE PROPA&ATION OF THE GOSPEL. 1841.
Second edition. 6d.
THE DAY OF JUDGMENT.
A SERMON
PREACHED ON THE TWENTIETH SUNDAY AFTER TRINITY, IN
ST. Peter's church, Brighton.

OXFORD EDITIONS. *. d.
A KEMPIS' Imitation of Christ. Small Svo. 5 0
BULL, [Bp.] Nelson's Life of, with a Preface by J. H.
Newman, B.D. 18mo. 3 6
 -Vindication of the Church of England 2 6
HAMMOND'S Parsenesis, edited by the Ven. H. E. Man
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HENSHAW'S Devotions, ISmo. 2 0
JONES (of Nayland), Letters from a Tutor to his Pupils,
edited by the Rev. E. Coleridge, M.A. Eton College 2 6
KEBLE'S Selections from HOOKER 3 6
LAUD'S [Abp.] Devotions, edited by F. W. Faber, M.A. 3 6
 Autobiography 5 0
 on the Liturgy 3 6
PATRICK [Bp.] on Prayer, edited by F. E. Paget, M.A. 3 6
 on Repentance and Fasting 2 6
.  Advice to a Friend 2 6
PRIDEAUX'SDoctrineofPrayer,edit.by S.W.Cornish,D.D. 4 0
SARAVIA on the Priesthood 2 6
SCANDRET on Sacrifice 2 6
SHERLOCK'S Practical Christian, edited by H. H. Sher
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SPARROW'S [Bp.] Rationale on the Book of Common
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SPELMAN (Sir H.) Churches not to be violated, edited
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SPINCKES' Devotions, edited by the Rev. F. E. Paget, M.A. 3 6
SUTTON'S Disce Mori, Learne to Die 3 6
 Disce Vivere, Learne to Live 3 6
TAYLOR'S [Bp.] Golden Grove, and the Guide for the
Penitent, with a Preface by E. B. Pusey, D.D. 2 6
VINCENTIUS LIRINENSIS against Heresy 2 6
WELLS'S Rich Man's Duty : and Dowsing's Journal ; with a
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WILSON'S [Bp.] Sacra Privata (entire) 3 6
 Parochialia 2 6

ANDREWS' (Bp.) Service for Consecration of Churches 1 0
KEN'S (Bp.) Manual of Prayers for Winchester Scholars 1 0
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SHERLOCK'S Paraphrase of the Church Catechism 1 0

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