to strangers was urged upon the early Christians with some reference to their special circumstances, and those of the times. Thus (1 Pet. iv., 9), Use hospitality one to another, without grudging. (Heb. xiii., 2), Be not forgetful to entertain strangers : for thereby some have entertained angels unawares. (Rom. xii., 13), Distributing to the necessity of the saints ; given to hospitality.

619. With regard to riches, Content is recommended. 1 Tim. vi., 6, Godliness with contentment is great gain; for we brought nothing into this world, and it is certain that we can carry nothing out. And having food and raiment, let us be therewith content. St. Paul urges this by his own example (Phil. iv., 11), I have learned, in whatever state I am, therewith to be content.

620. In connexion with such precepts, are the warnings to Christians not to set their hearts on riches. (Matth. iv., 19), Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal....for where your treasure is, there will your heart be also. And to this effect is the saying of Jesus after his answer to the rich young man (Matth. xix., 23; Mark x., 23; Luke xviii., 24), How hardly shall they that have riches enter into the kingdom of God! which is more distinctly explained in (Mark x., 24), How hard is it for them that trust in riches to enter into the kingdom of God! This is further illustrated by St. Paul (1 Tim., vi., 9), They that will be rich, fall into a temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. So (Luke xii., 15), Take heed, and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth.

And covetousness is enumerated among the vices (Rom. i., 28; 1 Cor. v., 11; vi., 10). And (Eph. v., 5; Col. iii., 5), we are told, that a covetous man is an idolator, and that covetousness is idolatry ; money being the idol.

Christians are to be not greedy of filthy lucre (aioxpokepois); this is said of bishops (1 Tim. iii., 2; Tit. i., 7), of deacons (1 Tim. iii., 8), of elders (1 Pet. v., 2).

621. Christians are warned, not only against the love of money, but also against tenaciousness with regard to their rights. Thus (1 Cor. x., 24), Let no man seek his own, but every man another's advantage. (xiii., 5), Charity seeketh not her own. (vi., 7), Now therefore there is utterly a fault among you, because ye go to law with one another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?

622. When the desires and affections with regard to human possessions are thus controlled and subdued, it becomes easy to carry into effect the rules of justice relative to such matters. Accordingly St. Paul reproves the Corinthians for finding any difficulty in doing this. (1 Cor. vi., 5, 4), I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? If ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. The most eminent persons in the early church had higher offices than judging concerning property. The objects of Christian teaching, at that time, were not the reformation and pure administration of the laws, for which civil society itself provides; but the reformation and purification of men's hearts. Hence, we do not find in the New Testament such earnest and frequent condemnation of injustice and false judgment as are common in the Old Testament. These latter refer

to a community, in which religion was the acknowledged basis of law; and where, therefore, the just administration of law was a high religious duty.

623. Justice, in the wider sense of Equity, is enjoined. (Col. iv., 1), Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. (Phil. iv., 8), Things which are just are recommended along with things which are true, honest, lovely, of good report. And (Tit. i., 8), A bishop must be just, as well as a lover of hospitality, a lover of good men.

624. Perhaps to some readers, justice in matters of property may seem to be made light of, in the parable of the unjust steward, whom the lord (that is, his lord) commended (Luke xvi., 8), and of the unjust judge (Luke xviii., 6) of whom Christ said, Hear what the unjust judge saith. But it is to be recollected that a parable is a mode of illustrating some one truth; and is not to have its subordinate parts drawn into inferences. The parable of the unjust steward is put forward to illustrate the duty of foresight; the prudence of godliness. The steward's lord commended him as having acted with foresight and prudence, which evidently he had, though not with honesty. The parable is intended, not to illustrate the relative value of prudence and honesty, but of prudence and that imprudence which disregards a future life. The unjust steward is put forward as an example of the children of this world, who are opposed to the children of light. They are the wiser of the two in their generation; but if we look beyond their generation, their wisdom is folly. In the same manner, the parable of the unjust judge is put forth to illustrate the efficacy of prayer, and not the character to which prayer is addressed, as it is stated (ver. 1), He spake a parable to them to this end, that men ought always to pray, and not to faint.

CHAPTER VI.

CHRISTIAN PRECEPTS CONCERNING TRUTH.

625. THE same desires and affections which tend to the appropriation of the property of others, often lead to fraud and falsehood; and thus, the warnings to Christians already quoted, bear upon the subjects now under consideration. But there are many precepts more especially directed to these subjects; as (1 Thess. iv., 6), This is the will of God: that no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. And to the Corinthians he says reproachfully (1 Cor. vi., 8), Ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the Kingdom of God? To the Ephesians (Eph. iv., 25), Putting away lying, speak every man truth with his neighbour, for we are members one of another. And the Colossians (Col. iii., 9), Lie not one to another, seeing ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him.

626. Such attributes as true; faithful as a promiser (Heb. x., 23; xi., 11); faithful to him that appointed him (Heb. iii., 2); sincere; are constantly used as praise. It is mentioned among the signs of the perilous times that shall come (2 Tim. iii., 2), that men shall be truce-breakers, false accusers (ἄσπονδοι, διάβολοι). But such terms as faithful, sincere, and the like, are more commonly used with reference to the relation between God and man. The constant exhortations of Christian teachers to the love of our neighbour, and their warnings against those desires which lead to fraud, lying, breach of

promise, and the like; make it almost unnecessary for them to condemn such offences expressly. The words which are translated by honest in our version, are, for the most part, such as imply qualities respected and admired by men, like honestum in Latin; as kala in (Rom. xii., 17), Provide things honest in the sight of all men. (2 Cor. viii., 21), Providing for honest things, not only in the sight of the Lord, but also in the sight of man. (xiii., 7), I pray to God that ye do no evil....but that ye should do that which is honest. (1 Pet. ii., 11), I beseech you, abstain from lusts....having your conversation honest among the Gentiles; that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God. So oepvà (Phil. iv., 8), Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. (1 Tim. ii., 2), Pray for kings, and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty (ceμvórηti).

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CHAPTER VII.

CHRISTIAN PRECEPTS CONCERNING PURITY.

627. THE Christian is enjoined to be free from the dominion of sensual, as well as covetous, desires; pure, as well as honest. These epithets are joined (Phil. iv., 8), Whatsoever things are honest, whatsoever things are pure (doa ȧyva). The same word is used (1 Tim. v., 22), Keep thyself pure. (1 John iii.,