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as much as is for health, not for luxury. Some men's sins are manifest, going before them to judgment, and some they follow after. Since he was speaking about ordinations, Do not be partaker, he says, in other men's sins, what then, he says, if I do not know? Some men's sins are manifest, going before them to judgment, and some they follow after. Of some, he says, they are manifest, because they go before; but of some not, but they follow after. Likewise also the good works are manifest; and those that are otherwise cannot be hidden. Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. Worthy of all honor, he says, let them be counted. For do not, because you are a believer, think that you are free; this is freedom, to serve the more. For the unbeliever, if he sees them behaving insolently on account of their faith, will often blaspheme the doctrine as one that causes sedition; but when he sees them being obedient, he will be more persuaded, he will pay more attention to what is said. For both God and the preaching will be blasphemed, if they are not obedient. What then, he says, if the masters are unbelievers? Even so it is necessary to submit for the sake of God's name. For they that have believing masters, he says, let them not despise them, because they are brethren; but rather let them serve them, because they are faithful and beloved, partakers of the benefit. 2. As if he had said, If you have been deemed worthy of so much honor, he says, as to have your masters as brothers, for this reason especially you ought to yield. Going before, he says, to judgment; that is, of wicked actions, he says, some are hidden here, but others are not; but there neither the evil nor the good can be hidden. What is, Going before to judgment? For instance when one sins things that already condemn him, when one is incorrigible, when one is expected to be corrected, but does nothing of the sort. What then, and to what purpose has this been said? That even if some are hidden here, yet there they will not be hidden; there all things are naked. And this is the greatest comfort to those who do right. Then, since he had said, Nothing by partiality, necessarily interpreting it he added this, Let as many servants as are under the yoke. And what has this to do with the bishop, he says? Very much so, that he may exhort, that he may also teach these. And well does he here also give orders concerning these things. For we see him everywhere commanding the servants rather than the masters, and showing ways of subjection, and making much account of them. To them therefore he advises to be subject with all gentleness, but the masters he exhorts to let go of fear, saying, Forbearing threatening. And why indeed are these things commanded? For in the case of unbelievers, it is reasonable; for he had no reason to speak with those who would not pay attention; but in the case of believers, for what reason? Because greater things are contributed by the 62.589 masters to the servants, than by the servants to the masters. For it is they who both pay out gold, and care for the provision of necessities, and for clothing, and for all other things. So that the masters introduce a greater servitude for them; which he also hinted at here, saying, because they are faithful and beloved, partakers of the benefit. They toil and labor for your rest, and do they not deserve to enjoy much honor from their servants? But if he so commanded servants to use so much obedience, consider how we ought to be disposed toward the Master, who brought us from not-being into being, who feeds us, who clothes us. If therefore in no other way, let us at least serve him as our servants serve us. Have they not established their whole life for this, for the rest of their masters, and is this not their work, and this their life, to care for their masters' affairs? Do they not care for the master's things the whole day, but for their own often a small part of the evening? But we on the contrary, our own affairs always, but the

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ὅσον πρὸς ὑγείαν, οὐ πρὸς τρυφήν. Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι, προάγουσαι εἰς κρίσιν, τισὶ δὲ καὶ ἐπακολουθοῦσιν. Ἐπειδὴ περὶ χειροτονιῶν ἔλεγε, Μὴ κοινώνει, φησὶν, ἁμαρτίαις ἀλλοτρίαις, τί οὖν, ἂν ἀγνοῶ, φησί; Τινῶν αἱ ἁμαρτίαι πρόδηλοί εἰσι, προάγουσαι αὐτοὺς εἰς κρίσιν, τισὶ δὲ καὶ ἐπακολουθοῦσι. Τινῶν μὲν, φησὶ, δῆλοί εἰσιν, ὅτι προλαμβάνουσι· τινῶν δὲ οὒ, ἀλλ' ἐπακολουθοῦσιν. Ὡσαύτως καὶ τὰ καλὰ ἔργα πρόδηλά ἐστι, καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύναται. Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας ἀξίους πάσης τιμῆς ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. Πάσης τιμῆς ἀξίους, φησὶν, ἡγείσθωσαν. Μὴ γὰρ, ἐπειδὴ πιστὸς εἶ, νομίσῃς ἐλεύθερος εἶναι· τοῦτό ἐστιν ἐλευθερία τὸ μᾶλλον δουλεύειν. Ὁ γὰρ ἄπιστος, ἂν μὲν ἴδῃ διὰ τὴν πίστιν αὐθαδῶς προσφερομένους, βλασφημήσει πολλάκις ὡς στάσιν ἐμποιοῦν τὸ δόγμα· ὅταν δὲ ἴδῃ πειθομένους, μᾶλλον πεισθήσεται, μᾶλλον προσέξει τοῖς λεγομένοις. Καὶ γὰρ καὶ ὁ Θεὸς καὶ τὸ κήρυγμα μέλλει βλασφημεῖσθαι, μὴ πειθομένων. Τί οὖν, φησὶν, ἂν ἄπιστοι ὦσιν οἱ δεσπόται; Καὶ οὕτως ὑπείκειν χρὴ διὰ τὸ τοῦ Θεοῦ ὄνομα. Οἱ γὰρ πιστοὺς ἔχοντες, φησὶ, δεσπότας, μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν, ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. βʹ. Ὡσεὶ ἔλεγεν, Εἰ τοσαύτης ἠξιώθητε τιμῆς, φησὶν, ὡς ἀδελφοὺς ἔχειν τοὺς δεσπότας, διὰ τοῦτο μάλιστα ὀφείλετε εἴκειν. Προάγουσαι, φησὶν, εἰς κρίσιν· τουτέστι, τῶν πονηρῶν, φησὶ, πράξεων αἱ μὲν λανθάνουσιν ὧδε, αἱ δὲ οὔ· ἐκεῖ δὲ οὐδὲ τὰ κακὰ, οὐδὲ τὰ καλὰ λαθεῖν δύναται. Τί ἐστι, Προάγουσαι εἰς κρίσιν, Οἷον ὅταν τις ἁμαρτάνῃ τὰ ἤδη αὐτὸν κατακρίνοντα, ὅταν τις ἀδιόρθωτος ᾖ, ὅταν τις ἐλπίζηται διορθώσασθαι, μηδὲν δὲ τοιοῦτον πράξῃ. Τί οὖν, καὶ πρὸς τί τοῦτο εἴρηται; Ὅτι κἂν ἐνταῦθά τινες λάθωσιν, ἀλλ' ἐκεῖ οὐ λήσονται· ἐκεῖ πάντα γυμνά ἐστιν. Αὕτη δὲ μεγίστη παραμυθία τοῖς κατορθοῦσιν. Εἶτα ἐπειδὴ εἶπε, Μηδὲν κατὰ πρόσκλησιν, ἀναγκαίως ἑρμηνεύων αὐτὸ ἐπήγαγε τὸ, Ὅσοι εἰσὶ ὑπὸ ζυγὸν δοῦλοι. Καὶ τί τοῦτο πρὸς τὸν ἐπίσκοπον, φησί; Καὶ πάνυ, ἵνα παραινῇ, ἵνα καὶ τούτους διδάσκῃ. Καλῶς δὲ καὶ ἐνταῦθα περὶ τούτων διατάττεται. Καὶ γὰρ ὁρῶμεν αὐτὸν πανταχοῦ τοῖς δούλοις μᾶλλον, ἢ τοῖς δεσπόταις ἐπιτάττοντα, καὶ τρόπους ὑποταγῆς ὑποδεικνύντα, καὶ πολὺν αὐτῶν ποιούμενον λόγον. Ἐκείνοις μὲν οὖν μετὰ πολλῆς τῆς ἐπιεικείας ὑποτάττεσθαι παραινεῖ, τοῖς δὲ δεσπόταις ἀνεῖναι τὸν φόβον παρακαλεῖ, Ἀνιέντες, λέγων, τὴν ἀπειλήν. Καὶ τί δήποτε ταῦτα διατάττεται; ἐπὶ μὲν γὰρ τῶν ἀπίστων, εἰκότως· οὐ γὰρ εἶχε λόγον διαλέγεσθαι τοῖς μὴ προσέχουσιν· ἐπὶ δὲ τῶν πιστῶν, τίνος ἕνεκεν; Ὅτι μείζονα παρὰ τῶν 62.589 δεσποτῶν εἰσφέρεται τοῖς δούλοις, ἢ παρὰ τῶν οἰκετῶν τοῖς δεσπόταις. Ἐκεῖνοι γάρ εἰσιν οἱ καὶ χρυσίον καταβάλλοντες, καὶ ὑπὲρ τῆς τῶν ἀναγκαίων εὐπορίας, καὶ ὑπὲρ τῶν ἐνδυμάτων, καὶ τῶν ἄλλων μεριμνῶντες ἁπάντων. Ὥστε μείζονα αὐτοῖς δουλείαν εἰσάγουσιν οἱ δεσπόται· ὅπερ καὶ ἐνταῦθα ᾐνίξατο εἰπὼν, ὅτι Πιστοί εἰσι καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. Κόπτονται καὶ ταλαιπωροῦνται ὑπὲρ τῆς ὑμετέρας ἀναπαύσεως, καὶ οὐκ ὀφείλουσι πολλῆς ἀπολαύειν τιμῆς παρὰ τῶν οἰκετῶν; Εἰ δὲ τοῖς δούλοις οὕτως ἐπέταττε τοσαύτῃ κεχρῆσθαι τῇ ὑπακοῇ, ἐννοήσατε πῶς ἡμᾶς πρὸς τὸν ∆εσπότην διακεῖσθαι χρὴ, τὸν ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἡμᾶς παραγαγόντα, τὸν τρέφοντα, τὸν ἐνδιδύσκοντα. Εἰ καὶ μηδαμῶς οὖν ἑτέρως, κἂν ὡς οἱ οἰκέται οἱ ἡμέτεροι, δουλεύσωμεν αὐτῷ. Οὐχὶ πᾶσαν τὴν ζωὴν εἰς τοῦτο κατεστήσαντο ἐκεῖνοι εἰς τὸ ἀναπαύεσθαι τοὺς δεσπότας αὐτῶν, καὶ τοῦτο ἔργον αὐτοῖς ἐστι, καὶ οὗτος ὁ βίος τὰ δεσποτικὰ μεριμνᾷν; οὐχὶ τὰ τοῦ δεσπότου πᾶσαν τὴν ἡμέραν μεριμνῶσι, τὰ δὲ αὐτῶν πολλάκις μικρὸν ἑσπέρας μέρος; Ἡμεῖς δὲ τοὐναντίον, τὰ μὲν ἡμέτερα διαπαντὸς, τὰ δὲ