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Chap. v. ver. 1. Rebuke not an elder.

Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending.

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

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

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

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

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

Why does he say nothing of virginity, nor command us to honor virgins? Perhaps there were not yet any professing that state, or they might have fallen from it. For some, he says, are already turned aside after Satan. 1 Timothy 5:15 For a woman may have lost her husband, and yet not be truly a widow. As in order to be a virgin, it is not enough to be a stranger to marriage, but many other things are necessary, as blamelessness and perseverance; so the loss of a husband does not constitute a widow, but patience, with chastity and separation from all men. Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it.

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

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

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

Ver. 5. Now she that is a widow indeed, and desolate, trusts in God, and continues in supplications and prayers night and day. But she that lives in pleasure is dead while she lives.

She who being a widow has not made choice of a worldly life, is a widow indeed; she who trusts in God as she ought, and continues instant in prayer night and day, is a widow indeed. Not that she, who has children, is not a widow indeed. For he commends her who brings up children as she ought. But if any one has not children, he means, she is desolate, and her he consoles, saying, that she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children. What he says amounts to this. Grieve not, when it is said that a widow ought to bring up children, as if, because you have no children your worth were on that account inferior. You are a widow indeed, whereas she who lives in pleasure is dead while she lives.

But since many who have children choose the state of widowhood, not to cut off the occasions of a worldly life, but rather to enhance them, that they may do what they will with the greater license, and indulge the more freely in worldly lusts: therefore he says, She that lives in pleasure is dead while she lives. Ought not a widow then to live in pleasure? Surely not. If then when nature and age is weak, a life of pleasure is not allowable, but leads to death, eternal death; what have men to say, who live a life of pleasure? But he says with reason, She that lives in pleasure is dead while she lives. But that you may see this, let us now see what is the state of the dead, and what of the living, and in which shall we place such an one? The living perform the works of life, of that future life, which is truly life. And Christ has declared what are the works of that future life, with which we ought always to be occupied. Come, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and you gave me meat. I was thirsty, and you gave me drink. Matthew 25:34-35 The living differ from the dead, not only in that they behold the sun, and breathe the air, but in that they are doing some good. For if this be wanting, the living are not better than the dead. That you may learn this, hear how it is possible that even the dead should live. For it is said, God is not the God of the dead, but of the living. Matthew 22:32 But this again you say is a riddle. Let us therefore solve them both. A man who lives in pleasure, is dead while he lives. For he lives only to his belly. In his other senses he lives not. He sees not what he ought to see, he hears not what he ought to hear, he speaks not what he ought to speak. Nor does he perform the actions of the living. But as he who is stretched upon a bed, with his eyes closed, and his eyelids fast, perceives nothing that is passing; so it is with this man, or rather not so, but worse. For the one is equally insensible to things good and evil, but the latter is sensible to things evil only, but as insensible as the former to things good. Thus he is dead. For nothing relating to the life to come moves or affects him. For intemperance, taking him into her own bosom, as into some dark and dismal cavern, full of all uncleanness, causes him to dwell altogether in darkness, like the dead. For when all his time is spent between feasting and drunkenness, is he not dead, and buried in darkness? Even in the morning when he seems to be sober, he is not sober in reality, since he has not yet rid and cleansed himself of yesterday's excess and is still longing for a repetition, and in that his evening and noon he passes in revels, and all the night, and most of the morning in deep sleep.

Is he then to be numbered with the living? Who can describe that storm that comes of luxury, that assails his soul and body? For as a sky continually clouded admits not the sunbeams to shine through it, so the fumes of luxury and wine enveloping his brain, as if it were some rock, and casting over it a thick mist, suffer not reason to exert itself, but overspread the drunken man with profound darkness. With him who is thus affected, how great must be the storm within, how violent the tumult. As when a flood of water has risen, and has surmounted the entrances of the workshops, we see all the inmates in confusion, and using tubs and pitchers and sponges, and many other contrivances to bale it out, that it may not both undermine the building, and spoil all that is contained in it: so it is when luxury overwhelms the soul; its reasonings within are disturbed. What is already collected, cannot be discharged, and by the introduction of more, a violent storm is raised. For look not at the cheerful and merry countenance, but examine the interior, and you will see it full of deep dejection. If it were possible to bring the soul into view, and to behold it with our bodily eyes, that of the luxurious would seem depressed, mournful, miserable, and wasted with leanness; for the more the body grows sleek and gross, the more lean and weakly is the soul; and the more one is pampered, the more is the other hampered. As, when the pupil of the eye has the external coats over it too thick, it cannot put forth the power of vision, and look out, because the light is excluded by the thick covering, and darkness often ensues; so when the body is constantly full fed, the soul must be invested with grossness. But the dead rot, and are corrupted, you say; and an unwholesome moisture distills from them. So in her that lives in pleasure, may be seen rheums, and phlegm, catarrh, hiccough, vomitings, eructations, and the like, which, as too unseemly, I forbear to name. For such is the dominion of luxury, that it makes one endure things, which we do not even think proper to mention.

But you still ask, how is the body dissolved while it yet eats and drinks? Surely this is no sign of human life, since creatures without reason too eat and drink. Where the soul lies dead, what do eating and drinking avail? The dead body, that is invested with a flowery garment, is not benefited by it, and when a blooming body invests a dead soul, the soul is not benefited. For when its whole discourse is of cooks, and caterers, and confectioners, and it utters nothing pious, is it not dead? For let us consider what is man? The Heathens say that he is a rational animal, mortal, capable of intelligence and knowledge. But let us not take our definition from them, but whence? From the sacred writings. Where then has the Scripture given a definition of man? Hear its words. There was a man perfect and upright, one that feared God, and eschewed evil. Job 1:2 This was indeed a man! Again, another says, Man is great, and the merciful man is precious. Proverbs 20:6, Septuagint Those who answer not to this description, though they partake of mind, and are never so capable of knowledge, the Scripture refuses to acknowledge them as men, but calls them dogs, and horses, and serpents, and foxes, and wolves, and if there be any animals more contemptible. If such then is man, he that lives in pleasure is not a man; for how can he be, who never thinks of anything that he ought? Luxury and sobriety cannot exist together: they are destructive of one another. Even the Heathens say,

A heavy paunch bears not a subtle mind.

Such as these the Scripture calls men without souls. My Spirit (it is said) shall not always abide in these men, because they are flesh. Genesis 6:3, Septuagint Yet they had a soul, but because it was dead in them, He calls them flesh. For as in the case of the virtuous, though they have a body, we say, he is all soul, he is all spirit, so the reverse is said of those who are otherwise. So Paul also said of those, who did not fulfill the works of the flesh, You are not in the flesh. Romans 8:9 Thus those who live in luxury are not in the soul or in the spirit.

Moral. She that lives in pleasure is dead while she lives. Hear this, you women, that pass your time in revels and intemperance, and who neglect the poor, pining and perishing with hunger, while you are destroying yourself with continual luxury. Thus you are the causes of two deaths, of those who are dying of want, and of your own, both through ill measure. But if out of your fullness you tempered their want, you would save two lives. Why do you thus gorge your own body with excess, and waste that of the poor with want; why pamper this above measure, and stint that too beyond measure? Consider what comes of food, into what it is changed. Are you not disgusted at its being named? Why then be eager for such accumulations? The increase of luxury is but the multiplication of dung! For nature has her limits, and what is beyond these is not nourishment, but injury, and the increase of ordure. Nourish the body, but do not destroy it. Food is called nourishment, to show that its design is not to injure the body, but to nourish it. For this reason perhaps food passes into excrement, that we may not be lovers of luxury. For if it were not so, if it were not useless and injurious to the body, we should not cease from devouring one another. If the belly received as much as it pleased, digested it, and conveyed it to the body, we should see wars and battles innumerable. Even now when part of our food passes into ordure, part into blood, part into spurious and useless phlegm, we are nevertheless so addicted to luxury, that we spend perhaps whole estates on a meal. What should we not do, if this were not the end of luxury? The more luxuriously we live, the more noisome are the odors with which we are filled. The body is like a swollen bottle, running out every way. The eructations are such as to pain the head of a bystander. From the heat of fermentation within, vapors are sent forth, as from a furnace, if bystanders are pained, what, think you, is the brain within continually suffering, assailed by these fumes? To say nothing of the channels of the heated and obstructed blood, of those reservoirs, the liver and the spleen, and of the canals by which the fæces 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 has purposely removed to a distance those unclean members, that we might not receive offense from them. But we suffer it not to be so, and spoil all by our excess. And other evils might be mentioned. To obstruct the sewers is to breed a pestilence; but if a stench from without is pestilential, that which is pent up within the body, and cannot find a vent, what disorders must it not produce both to body and soul? Some have strangely complained, wondering why God has ordained that we should bear a load of ordure with us. But they themselves increase the load. God designed thus to detach us from luxury, and to persuade us not to attach ourselves to worldly things. But you are not thus to be persuaded to cease from gluttony, but though it is but as far as the throat, and as long as the hour of eating, nay not even so long, that the pleasure abides, you continue in your indulgence. Is it not true that as soon as it has passed the palate and the throat, the pleasure ceases? For the sense of it is in the taste, and after that is gratified, a nausea succeeds, the stomach not digesting the food, or not without much difficulty. Justly then is it said, that she that lives in pleasure is dead while she lives. For the luxurious soul is unable to hear or to see anything. It becomes weak, ignoble, unmanly, illiberal, cowardly, full of impudence, servility, ignorance, rage, violence, and all kinds of evil, and destitute of the opposite virtues. Therefore he says,

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

He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to partake of the Holy Mysteries. These things command, he says, that they may be blameless. Thus you see it is reckoned among sins. For if it were a matter of choice, though it were left undone, we might still be blameless. Therefore in obedience to Paul, let us command the luxurious widow not to have place in the list of widows. For if a soldier, who frequents the bath, the theater, the busy scenes of life, is judged to desert his duty, much more the widows. Let us then not seek our rest here, that we may find it hereafter. Let us not live in pleasure here, that we may hereafter enjoy true pleasure, true delight, which brings no evil with it, but infinite good. Of which God grant that we may all be partakers, in Jesus Christ, with whom, etc.

 

1 Timothy 5:8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

1 Timothy 5:11-15

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

1 Timothy 5:21-23

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

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

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

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

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

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

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

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

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