1 Timothy ii. 2-4.-"That we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who willeth that all men should be saved, and come unto the knowledge of the truth."
If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it. For there are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, "For my love they are my adversaries, but I give myself unto prayer" (Ps. cix. 4); and again, "I was at peace with them that hate peace"; and, "I am for peace; but when I speak, they are for war." (Ps. cxx. 6, 7, Sept) But from the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep. For what advantage is it, that the world enjoys profound peace, if thou art at war with thyself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little: whence it is said, "That we may lead a quiet and peaceable life." But if any one is disturbed when there is quiet, he is a miserable creature. Seest thou that He speaks of this peace which I call the third kind? Therefore when he has said, "that we may lead a quiet and peaceable life," he does not stop there, but adds "in all godliness and honesty." But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? or when spirits of uncleanness, what peace is there?
For that we may not suppose that he speaks of that sort of life which all men live, when he says, "that we may lead a quiet and peaceable life," he adds, "in all godliness and honesty," since a quiet and peaceable life may be led by heathens, and profligates, and voluptuous and wanton persons may be found living such a life. That this cannot be meant, is plain, from what he adds, "in all godliness and honesty." Such a life is exposed to snares, and conflicts, and the soul is daily wounded by the tumults of its own thoughts. But what sort of life he really means is plain from the sequel, and plain too, in that he speaks not simply of godliness, but adds, of "all godliness." For in saying this he seems to insist on a godliness not only of doctrine, but such as is supported by life, for in both surely must godliness be required. For of what advantage is it to be godly as to doctrine, but ungodly in life? and that it is very possible to be ungodly in life, hear this same blessed Apostle saying elsewhere, "They profess that they know God, but in works they deny Him." (Tit. i. 16) And again, "He hath denied the faith, and is worse than an infidel." (1 Tim. v. 8) And, "If any man that is called a brother be a fornicator, or covetous, or an idolater" (1 Cor. v. 11), such a man honors not God. And, "He that hateth his brother, knoweth not God." (1 John ii. 9) Such are the various ways of ungodliness. Therefore he says, "All godliness and good order." For not only is the fornicator not honest, but the covetous man may be called disorderly and intemperate. For avarice is a lust no less than the bodily appetites, which he who does not chastise, is called dissolute. For men are called dissolute from not restraining their desires, so that the passionate, the envious, the covetous, the deceitful, and every one that lives in sin, may be called dissolute, disorderly, and licentious.
Ver. 3. "For this is good and acceptable in the sight of God our Saviour."
What is said to be "acceptable"? The praying for all men. This God accepts, this He wills.
Ver. 4. "Who willeth that all men should be saved, and come to the knowledge of the truth."
Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; "that we may lead a quiet and peaceable life"; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.
But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love, and it inclines thee to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, "who will have all men to be saved"; without this all other is nothing great, a mere nominal salvation, and only in words. "And to come to the knowledge of the truth." The truth: what truth? Faith in Him. And indeed he had previously said, "Charge some that they teach no other doctrine." But that no one may consider such as enemies, and on that account raise troubles against them; he says that "He willeth that all men should be saved, and come to the knowledge of the truth"; and having said this, he adds,
Ver. 5. "For there is one God, and one Mediator between God and men."
He had before said, "to come to the knowledge of the truth," implying that the world is not in the truth. Now he says, "that there is one God," that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, "One God"? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, "There is one God the Father, ...and one Lord Jesus Christ" (1 Cor. viii. 6); so also here "One" God, and "One" Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote "One" and "One." You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here thou sayest not one and one are two, and yet thou sayest what reason does not suggest. "If He begat He also suffered." "For there is one God," he says, "and one Mediator between God and men, the Man Christ Jesus."
Ver. 6. "Who gave Himself a ransom for all to be testified in due time."
Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a "Testimony," he says; for He came, it is meant, "to bear witness to the truth" of the Father, and was slain. Thus not only the Father bore witness to Him, but He to the Father. "For I came," He saith, "in my Father's name." (John v. 43) And again, "No man hath seen God at any time." (John i. 18) And again, "That they might know Thee, the only true God." (John xvii. 3) And, "God is a Spirit," (John iv, 24) And He bore witness even to the death. But this, "in due time," means, In the fittest time.
Ver. 7. "Whereunto I am ordained a preacher and an Apostle, (I speak the truth in Christ, and lie not:) a teacher of the Gentiles in faith and verity."
Since therefore Christ suffered for the Gentiles, and I was separated to be a "teacher of the Gentiles," why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was "ordained" (Acts xiii. 2), that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, "in faith and verity," to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.
"He gave himself a ransom," he saith, how then was He delivered up by the Father? Because it was of His goodness. And what means "ransom"? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ. Moral. So truly, so inexpressibly great are the benefits which God has bestowed upon us. He sacrificed Himself for His enemies, who hated and rejected Him. What no one would do for friends, for brethren, for children, that the Lord hath done for His servants; a Lord not Himself such an one as His servants, but God for men; for men not deserving. For had they been deserving, had they done His pleasure, it would have been less wonderful; but that He died for such ungrateful, such obstinate creatures, this it is which strikes every mind with amazement. For what men would not do for their fellow-men, that has God done for us! Yet after such a display of love towards us, we hold back, and are not in earnest in our love of Christ. He has sacrificed Himself for us; for Him we make no sacrifice. We neglect Him when He wants necessary food; sick and naked we visit Him not. What do we not deserve, what wrath, what punishment, what hell? Were there no other inducement, it should be sufficient to prevail with every one that He condescended to make human sufferings His own, to say I hunger, I thirst.
O the tyranny of wealth! or rather the wickedness of those who are its willing slaves! for it has no great power of itself, but through our weakness and servility: it is we that are mean and groveling, that are carnal and without understanding. For what power has money? It is mute and insensible. If the devil, that wicked spirit, that crafty confounder of all things, has no power, what power has money? When you look upon silver, fancy it is tin! Cannot you? Then hold it for what it really is; for earth it is. But if you cannot reason thus, consider that we too shall perish, that many of those who have possessed it have gained scarce any advantage by it, that thousands who gloried in it are now dust and ashes. That they are suffering extreme punishment, and far more beggarly than they that fed from glass and earthenware; that those who once reclined on ivory couches, are poorer now than those who are lying on the dunghill. But it delights the eyes! How many other things delight them more! The flowers, the pure sky, the firmament, the bright sun, are far more grateful to the eye. For it hath much of rust, whence some have asserted that it was black, which appears from the images that turn black. But there is no blackness in the sun, the heaven, the stars. Much greater delight is there in these brilliants than in its color. 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; it is good, not for unprofitable use, to be hoarded up or buried in the earth, to be worn on the hands or the feet or the head. It was discovered for this end, that with it we should loose the captives, not form it into a chain for the image of God. Use thy gold for this, to loose him that is bound, not to chain her that is free. Tell me, why dost thou value above all things what is of so little worth? Is it the less a chain, because it is of gold? does the material make any difference? whether it be gold or iron, it is still a chain; nay the gold is the heavier. What then makes it light, but vainglory, and the pleasure of being seen to wear a chain, of which you ought rather to be ashamed? To make this evident, fasten it, and place the wearer in a wilderness or where there is no one to see, and the chain will at oncebe felt heavy, and thought burdensome.
Beloved, let us fear, lest we be doomed to hear those terrible words, "Bind him hand and foot." (Matt. xxii. 13) And why, O woman, dost thou now do so to thyself? No prisoner has both his hands and his feet bound. Why bindest thou thy head too? For thou art not content with hands and feet, but bindest thy head and thy neck with many chains. I pass over the care that comes of these things, the fear, the alarm, the strife occasioned by them with thy husband if ever he wants them, the death it is to people when they lose any of them. Canst thou call this a pleasure? To gratify the eyes of others, dost thou subject thyself to chains, and cares, and perils, and uneasiness, and daily quarrels? This is deserving of every censure and condemnation. Nay, I entreat you, let us not do thus, let us burst every "bond of iniquity" (Acts viii. 23); let us break our bread to the hungry, and let us do all other things, which may ensure to us confidence before God, that we may obtain the blessings promised through Jesus Christ our Lord, with whom, etc.
Homily VIII.
1 Timothy ii. 8-10.-"I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works."
"When thou prayest," saith Christ, "thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father, which seeth in secret, shall reward thee openly." (Matt. vi. 5, 6) What then says Paul? "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." This is not contrary to the other, God forbid, but quite in harmony with it. But how, and in what way? We must first consider what means, "enter into thy closet," and why Christ commands this, if we are to pray in every place? or whether we may not pray in the church, nor in any other part of the house, but the closet? What then means that saying? Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, "Let not thy left hand know what thy right hand doeth" (Matt. vi. 3), it is not the hands that He. considers, but He is bidding them use the utmost caution against ostentation: and He is doing the like here; He did not limit prayer to one place, but required one thing alone, the absence of vainglory. The object of Paul is to distinguish the Christian from the Jewish prayers, therefore observe what he says: "In every place lifting up holy hands," which was not permitted the Jews, for they were not allowed to approach God, to sacrifice and perform their services, elsewhere, but assembling from all parts of the world in one place, they were bound to perform all their worship in the temple. In opposition to this he introduces his precept, and freeing them from this necessity, he says in effect, Our ways are not like the Jewish; for as Christ commanded us to pray for all men because He died for all men, and I preach these things for all men, so it is good to "pray everywhere." Henceforth the consideration is not of the place but of the manner of the prayer; "pray everywhere," but "everywhere lift up holy hands." That is the thing required. And what is "holy"? Pure. And what is pure? Not washed with water, but free from covetousness, murder, rapacity, violence, "without wrath and doubting." What means this? Who is angry when he prays? It means, without bearing malice. Let the mind of him that prays be pure, freed from all passion. Let no one approach God in enmity, or in an unamiable temper, or with "doubting." What is "without doubting"? Let us hear. It implies that we should have no misgiving but that we shall be heard. For it is said, "whatever ye ask believing ye shall receive." (Matt. xxi. 22) And again, "when ye stand praying forgive, if ye have aught against any one." (Mark xi. 25) This is to pray without wrath and doubting. But how can I believe that I shall obtain my request? By asking nothing opposed to that which He is ready to grant, nothing unworthyof the great King, nothing worldly, but all spiritual blessings; if you approach Him "without wrath," having pure hands, "holy hands": hands employed in almsgiving are holy. Approach Him thus, and you will certainly obtain your request. "For if ye being evil know how to give good gifts to your children, how much more shall your Father which is in Heaven give good things to them that ask Him?" (Matt. vii. II) By doubting he means misgiving. In like manner he says, I will that women approach God without wrath and doubting, lifting up holy hands: that they should not follow their own desires, nor be covetous or rapacious. For what if a woman does not rob or steal herself, but does it through means of her husband? Paul however requires something more of women, that they adorn themselves "in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becometh women professing godliness) with good works." But what is this "modest apparel"? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.
Moral. What? Dost thou approach God to pray, with broidered hair and ornaments of gold? Art thou come to a dance? to a marriage? to a gay procession? There such a broidery, such costly garments, had been seasonable, here not one of them is wanted. Thou art come to pray, to supplicate for pardon of thy sins, to plead for thine offenses, beseeching the Lord, and hoping to render Him propitious to thee. Why dost thou adorn thyself? This is not the dress of a suppliant. How canst thou groan? How canst thou weep? How pray with fervency, when thus attired? Shouldest thou weep, thy tears will be the ridicule of the beholders. She that weeps ought not to be wearing gold. It were but acting, and hypocrisy. For is it not acting to pour forth tears from a soul so overgrown with extravagance and ambition? Away with such hypocrisy! God is not mocked! This is the attire of actors and dancers, that live upon the stage. Nothing of this sort becomes a modest woman, who should be adorned "with shamefacedness and sobriety."
Imitate not therefore the courtesans. For by such a dress they allure their many lovers; and hence many have incurred a disgraceful suspicion, and, instead of gaining any advantage from their ornaments, have injured many by bearing this character. For as the adulteress, though she may have a character for modesty, derives no benefit from that character, in the Day, when He who judges the secrets of men shall make all things manifest; so the modest woman, if she contrive by this dress to pass for an adulteress, will lose the advantage of her chastity. For many have suffered harm by this opinion. "What can I do," thou sayest, "if another suspects me?" But thou givest the occasion by thy dress, thy looks, thy gestures. It is for this reason that Paul discourses much of dress and much of modesty. And if be would remove those things which are only the indications of wealth, as gold, and pearls, and costly array; how much more those things which imply studied ornament, as painting, coloring the eyes, a mincing gait, the affected voice, a languishing and wanton look; the exquisite care in putting on the cloak and bodice, the nicely wrought girdle, and the closely-fitted shoes? For he glances at all these things, in speaking of "modest apparel" and "shamefacedness." For such things are shameless and indecent.
Bear with me, I beseech you, for it is not my aim by this plain reproof to wound or pain you, but to remove from my flock all that is unbecoming to them. But if these prohibitions are addressed to those who have husbands, who are rich, and live luxuriously; much more to those who have professed virginity. But what virgin, you say, wears gold, or broidered hair? Yet there may be such a studied nicety in a simple dress, as that these are nothing to it. You may study appearance in a common garment more than those who wear gold. For when a very dark colored robe is drawn closely round the breast with the girdle(as dancers on the stage are attired), with such nicety that it may neither spread into breadth nor shrink into scantiness, but be between both; and when the bosom is set off with many folds, is not this more alluring than any silken robes? and when the shoe, shining through its blackness, ends in a sharp point, and imitates the elegance of painting, so that even the breadth of the sole is scarce visible-or when, though you do not indeed paint the face, you spend much time and pains on washing it, and spread a veil across the forehead, whiter than the face itself-and above that put on a hood, of which the blackness may set off the white by contrast-is there not in all this the vanity of dress? What can one say to the perpetual rolling of the eyes? to the putting on of the stomacher; so artfully as sometimes to conceal, sometimes to disclose, the fastening? For this too they sometimes expose, so as to show the exquisiteness of the cincture, winding the hood entirely round the head. Then like the players, they wear gloves so closely fitted, that they seem to grow upon the hands: and we might speak of their walk, and other artifices more alluring than any ornament of gold. Let us fear, beloved, lest we also hear what the Prophet said to the Hebrew women who were so studious of outward ornament; "Instead of a girdle, thou shalt be girded with a halter, instead of well-set hair, baldness." (Isa. iii. 24, Sept) These things and many others, invented only to be seen and to attract beholders, are more alluring than golden ornaments. These are no trifling faults, but displeasing to God, and enough to mar all the self-denial of virginity.
Thou hast Christ for thy Bridegroom, O virgin, why dost thou seek to attract human lovers? He will judge thee as an adulteress. Why dost thou not wear the ornament that is pleasing to Him; modesty, chastity, orderliness, and sober apparel? This is meretricious, and disgraceful. We can no longer distinguish harlots and virgins, to such indecency have they advanced. A virgin's dress should not be studied, but plain, and without labor; but now they have many artifices to make their dress conspicuous. O woman, cease from this folly. Transfer this care to thy soul, to the inward adorning. For the outward ornament that invests thee, suffers not that within to become beautiful. He that is concerned for that which is without, despises that which is within, even as he that is unconcerned about the exterior, bestows all his care upon the interior. Say not, "Alas! I wear a threadbare garment, mean shoes, a worthless veil; what is there of ornament in these?" Do not deceive thyself. It is impossible, as I said, to study appearance more by these than by costlier dresses; especially when they are close-fitted to the body, fashioned to an immodest show, and of shining neatness. Thou excusest thyself to me, but what canst thou say to God, who knows the heart and the spirit with which thou doest these things? "It is not done for fornication!" Perhaps not, but for admiration; and dost thou not blush for shame to be admired for such things? But thou sayest, "It is but chance I am so dressed, and for no motive of this kind." God knoweth what thou sayest to me: is it to me thou must give account? Nay, it is to Him who is present at thy actions, and will one day require into them, to whom all things are naked and open. It is on this account that we now urge these things, that we may not let you be amenable to those severe judgments. Let us fear, therefore, lest He reprove you in the words of the Prophet to the Jewish women. "They come to be seen of me wantoning and mincing as they go, and making a tinkling with their feet." (Isa. iii. 16)
Ye have taken upon you a great contest, where wrestling, not ornament is required; where the battle awaits you, not sloth and ease. Observe the combatants and wrestlers in the games. Do they concern themselves about their walk or their dress? No, but scorning all these, and throwing about them a garment dripping with oil, they look only to one thing, to wound, and not be wounded. The devil stands grinding his teeth, watching to destroy thee every way, and thou remainest unconcerned, or concerned only about this satanic ornament. I say nothing about the voice, though much affectation is shown in this also, nor about perfumes, and other such luxuries. It is for these things we are ridiculed by the women of the world. The respect for virginity is lost. No one honors a virgin as she ought to be honored. They have given occasion to their own dishonor. Ought not they to be looked up to in the Church of God, as women coming from heaven? but now they are despised, and deservedly, though not those among them who are discreet. But when one who has a husband and children, and presides over a household, sees thee, who ought to be crucified to the world, more devoted to the world than herself, will she not ridicule and despise thee? See what care! what pains! In thy humble dress, thou exceedest her who wears the costliest ornament, and art more studious of appearance than she who is arrayed in gold. What is becoming to thee thou seekest not; that which misbecomes thee thou pursuest, when thou oughtest to be occupied in good works. On this account virgins are less honored than women of the world. For they do not perform works worthy of their virgin profession. This is not said to all; or rather it is said to all; to those who are in fault, that they may learn modesty; to those who are free from blame, that they may teach modesty to others. But beware lest this rebuke be verified in deed. For we have not said these things that we may grieve, but that we may correct you, that we may glory in you. And may we all do those things which are acceptable to God, and live to His glory, that we may obtain the blessings promised by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.
Homily IX.
1 Timothy ii. 11-15.-"Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in [through the] child-bearing, if they continue in faith and charity and holiness with sobriety."
Great modesty and great propriety does the blessed Paul require of women, and that not only with respect to their dress and appearance: he proceeds even to regulate their speech. And what says he? "Let the woman learn in silence"; that is, let her not speak at all in the church; which rule he has also given in his Epistle to the Corinthians, where he says, "It is a shame for women to speak in the church" (1 Cor. xiv. 35); and the reason is, that the law has made them subject to men. And again elsewhere, "And if they will learn anything, let them ask their husbands at home." (Ibid) Then indeed the women, from such teaching, kept silence; but now there is apt to be great noise among them, much clamor and talking, and nowhere so much as in this place. They may all be seen here talking more than in the market, or at the bath. For, as if they came hither for recreation, they are all engaged in conversing upon unprofitable subjects. Thus all is confusion, and they seem not to understand, that unless they are quiet, they cannot learn anything that is useful. For when our discourse strains against the talking, and no one minds what is said, what good can it do to them? To such a degree should women be silent, that they are not allowed to speak not only about worldly matters, but not even about spiritual things, in the church. This is order, this is modesty, this will adorn her more than any garments. Thus clothed, she will be able to offer her prayers in the manner most becoming.
"But I suffer not a woman to teach." "I do not suffer," he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. "For Adam," says he, "was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression."
If it be asked, what has this to do with women of the present day? it shows that the male sex enjoyed the higher honor. Man was first formed; and elsewhere he shows their superiority. "Neither was the man created for the woman, but the woman for the man." (1 Cor. xi. 9) Why then does he say this? He wishes the man to have the preeminence in every way; both for the reason given above, he means, let him have precedence, and on account of what occurred afterwards. For the woman taught the man once, and made him guilty of disobedience, and wrought our ruin. Therefore because she made a bad use of her power over the man, or rather her equality with him, God made her subject to her husband. "Thy desire shall be to thy husband?" (Gen. iii. 16) This had not been said to her before.
But how was Adam not deceived? If he was not deceived, he did not then transgress? Attend carefully. The woman said, "The serpent beguiled me." But the man did not say, The woman deceived me, but, "she gave me of the tree, and I did eat." Now it is not the same thing to be deceived by a fellow-creature, one of the same kind, as by an inferior and subordinate animal. This is truly to be deceived. Compared therefore with the woman, he is spoken of as "not deceived." For she was beguiled by an inferior and subject, he by an equal. Again, it is not said of the man, that he "saw the tree was good for food," but of the woman, and that she "did eat, and gave it to her husband": so that he transgressed, not captivated by appetite, but merely from the persuasion of his wife. The woman taught once, and ruined all. On this account therefore he saith, let her not teach. But what is it to other women, that she suffered this? It certainly concerns them; for the sex is weak and fickle, and he is speaking of the sex collectively. For he says not Eve, but "the woman," which is the common name of the whole sex, not her proper name. Was then the whole sex included in the transgression for her fault? As he said of Adam, "After the similitude of Adam's transgression, who is the figure of Him that was to come" (Rom. v. 14); so here the female sex transgressed, and not the male. Shall not womenthen be saved? Yes, by means of children. For it is not of Eve that he says, "If they continue in faith and charity and holiness with sobriety." What faith? what charity? what holiness with sobriety? It is as if he had said, "Ye women, be not cast down, because your sex has incurred blame. God has granted you another opportunity of salvation, by the bringing up of children, so that you are saved, not only by yourselves, but by others." See how many questions are involved in this matter. "The woman," he says, "being deceived was in the transgression." What woman? Eve. Shall she then be saved by child-bearing? He does not say that, but, the race of women shall be saved. Was not it then involved in transgression? Yes, it was, still Eve transgressed, but the whole sex shall be saved, notwithstanding, "by childbearing." And why not by their own personal virtue? For has she excluded others from this salvation? And what will be the case with virgins, with the barren, with widows who have lost their husbands, before they had children? will they perish? is there no hope for them? yet virgins are held in the highest estimation. What then does he mean to say?
Some interpret his meaning thus. As what happened to the first woman occasioned the subjection of the whole sex, (for since Eve was formed second and made subject, he says, let the rest of the sex be in subjection,) so because she transgressed, the rest of the sex are also in transgression. But this is not fair reasoning; for at the creation all was the gift of God, but in this case, it is the consequence of the woman's sin. But this is the amount of what he says. As all men died through one, because that one sinned, so the whole female race transgressed, because the woman was in the transgression. Let her not however grieve. God hath given her no small consolation, that of childbearing. And if it be said that this is of nature, so is that 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 will have no small reward on their account, because they have trained up wrestlers for the service of Christ. By holiness he means good life, modesty, and sobriety.
Chap. iii. ver. 1. "This is a faithful saying."
This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also.
Moral. Hear this, ye fathers and mothers, that your bringing up of children shall not lose its reward. This also he says, as he proceeds, "Well reported of for good works; if she have brought up children." (1 Tim. v. 10) Among other commendations he reckons this one, for it is no light praise to devote to God those children which are given them of God. For if the basis, the foundation which they lay be good, great will be their reward; as great, if theyneglect it, will be their punishment. It was on account of his children that Eli perished. For he ought to have admonished them, and indeed he did admonish them, but not as he ought; but from his unwillingness to give them pain he destroyed both himself and them. Hear this, ye fathers, bring your children up with great care "in the nurture and admonition of the Lord." (Eph. vi. 4) Youth is wild, and requires many governors, teachers, directors, attendants, and tutors; and after all these, it is a happiness if it be restrained. For as a horse not broken in, or a wild beast untamed, such is youth. But if from the beginning, from the earliest age, we fix it in good rules, much pains will not be required afterwards; for good habits formed will be to them as a law. Let us not suffer them to do anything which is agreeable, but injurious; nor let us indulge them, as forsooth but children. Especially let us train them in chastity, for there is the very bane of youth. For this manystruggles, much attention will be necessary. Let us take wives for them early, so that their brides may receive their bodies pure and unpolluted, so their loves will be more ardent. He that is chaste before marriage, much more will he be chaste after it; and he that practiced fornication before, will practice it after marriage. "All bread," it is said, "is sweet to the fornicator." (Ecclus. xxiii. 17) Garlands are wont to be worn on the heads of bridegrooms, as a symbol of victory, betokening that they approach the marriage bed unconquered by pleasure. But if captivated by pleasure he has given himself up to harlots, why does he wear the garland, since he has been subdued?
Let us admonish them of these things. Let us employ sometimes advice, sometimes warnings, sometimes threatening. In children we have a great charge committed to us. Let us bestow great care upon them, and do everything that the Evil One may not rob us of them. But now our practice is the very reverse of this. We take all care indeed to have our farm in good order, and to commit it to a faithful manager, we look out for it an ass-driver, and muleteer, and bailiff, and a clever accomptant. But we do not look out for what is much more important, for a person to whom we may commit our son as the guardian of his morals, though this is a possession much more valuable than all others. It is for him indeed that we take such care of our estate. We take care of our possessions for our children, but of the children themselves we take no care at all. What an absurdity is this! Form the soul of thy son aright, and all the rest will be added hereafter. If that is not good, he will derive no advantage from his wealth, and if it is formed to goodness he will suffer no harm from poverty. Wouldest thou leave him rich? teach him to be good: for so he will be able to acquire wealth, or if not, he will not fare worse than they who possess it. But if he be wicked, though you leave him boundless wealth, you leave him no one to take care of it, and you render him worse than those who are reduced to extreme poverty. For poverty is better than riches for those children who are not well-disposed. For it retains them in some degree of virtue even against their will. Whereas money does not suffer those who would be sober to continue so, it leads them away, ruins them, and plunges them into infinite dangers.
Mothers, be specially careful to regulate your daughters well; for the management of them is easy. Be watchful over them, that they may be keepers at home. Above all, instruct them to be pious, modest, despisers of wealth, indifferent to ornament. In this way dispose of them in marriage. For if you form them in this way, you will save not only them, but the husbandwho is destined to marry them, and not the husband only, but the children, not the children only, but the grandchildren. For the root being made good, good branches will shoot forth, and still become better, and for all these you will receive a reward. Let us do all things therefore, as benefiting not only one soul, but many through that one. For they ought to go from their father's house to marriage, as combatants from the school of exercise, furnished with all necessary knowledge, and to be as leaven able to transform the whole lump to its own virtue. And let your sons be so modest, as to be distinguished for their steadiness and sobriety, that they may receive great praise both from God and men. Let them learn to govern their appetites, to avoid extravagance, to be good economists, affectionate, and submissive to rule. For so they will be able to secure a good reward to their parents, so all things will be done to the glory of God, and to our salvation, through Christ Jesus our Lord, with whom, etc.