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17 And their word will eat as a gangrene I have been told by Benedict Textor, a physician, that this passage is badly translated by Erasmus, who, out of two diseases quite different from each other, has made but one disease; for, instead of “gangrene,” he has used the word “cancer.” Now Galen, in many passages throughout his writings, and especially where he lays down definitions in his small work “On unnatural swellings,” distinguishes the one from the other. Paul Aegineta, too, on the authority of Galen, thus in his sixth book defines a “cancer;” that it is “an unequal swelling, with inflated extremities, loathsome to the sight, of a leaden color, and unaccompanied by pain.” Next, he enumerates two kinds, as other physicians do; for he says that some “cancers” are concealed and have no ulcer; while others, in which there is a preponderance of the black bile from which they originate, are ulcerous.

Of the “gangrene,” on the other hand, Galen, both in the small work already quoted, and in his second book to Glauco, Aetius in his fourteenth book, and the same Ægineta in his fourth book, speak to the following effect; that it proceeds from great phlegmons or inflammations, if they fall violently on any member, so that the part which is destitute of heat and vital energy tends to destruction. If that part be quite dead, the Greek writers call the disease σφάκελος the Latins sideratio, and the common people call it St. Anthony’s fire.

I find, indeed, that Cornelius Celsius draws the distinction in this manner, that “cancer “is the genus, and “gangrene” the species; but his mistake is plainly refuted from numerous passages in the works of physicians of high authority. It is possible, also, that he was led astray by the similarity between the Latin words “cancer“ and “gangræna.” But in the Greek words there can be no mistake of that kind; for κάρκινος is the name which corresponds to the Latin word “cancer,” and denotes both the animal which we call a crab, and the disease; while grammarians think that γάγγραινα is derived ἀπο τοῦ γραίνειν which means “to eat.” We must therefore abide by the word “gangrene,” which Paul uses, and which best agrees with what he says as to “eating” or “consuming.”

We have now explained the etymology; but all physicians pronounce the nature of the disease to be such, that, if it be not very speedily counteracted, it spreads to the adjoining parts, and penetrates even to the bones, and does not cease to consume, till it has killed the man. Since, therefore, “gangrene” is immediately followed by (νέκρωσις) mortification, which rapidly infects the rest of the members till it end in the universal destruction of the body; to this mortal contagion Paul elegantly compares false doctrines; for, if you once give entrance to them, they spread till they have completed the destruction of the Church. The contagion being so destructive, we must meet it early, and not wait till it has gathered strength by progress; for there will then be no time for rendering assistance. The dreadful extinction of the gospel among the Papists arose from this cause, that, through the ignorance or slothfulness of the pastors, corruptions prevailed long and without control, in consequence of which the purity of doctrine was gradually destroyed.

Of the number of whom are Hymenaeus and Philetus He points out with the finger the plagues themselves, that all may be on their guard against them; for, if those persons who aim at the ruin of the whole Church are permitted by us to remain concealed, then to some extent we give them power to do injury. It is true that we ought to conceal the faults of brethren, but only those faults the contagion of which is not widely spread. But where there is danger to many, our dissimulation is cruel, if we do not expose in proper time the hidden evil. And why? Is it proper, for the sake of sparing one individual, that a hundred or a thousand persons shall perish through my silence? Besides, Paul did not intend to convey this information to Timothy alone, but he intended to proclaim to all ages and to all nations the wickedness of the two men, in order to shut the door against their base and ruinous doctrine.

18 Who, concerning the truth have erred, saying that the resurrection is already past After having said that they had departed from “the truth,” he specifies their error, which consisted in this, that they gave out that “the resurrection was already past.” In doing this, they undoubtedly contrived a sort of allegorical resurrection, which has also been attempted in this age by some filthy dogs. By this trick Satan overthrows that fundamental article of our faith concerning the resurrection of the flesh. Being an old and worthless dream, and being so severely condemned by Paul, it ought to give us the less uneasiness. But when we learn that, from the very beginning of the gospel, the faith of some was subverted, such an example ought to excite us to diligence, that we may seize an early opportunity of driving away from ourselves and others so dangerous a plague; for, in consequence of the strong inclination of men to vanity, there is no absurdity so monstrous that there shall not be some men who shall lend their ear to it.

19 Nevertheless the foundation of God standeth firm. We know too well, by experience, how much scandal is produced by the apostasy of those who at one time professed the same faith with ourselves. This is especially the case with those who were extensively known, and who had a more brilliant reputation than others; for, if any of the common people apostatize, we are not so deeply affected by it. But they who in the ordinary opinion of men held a distinguished rank, having been formerly regarded as pillars, cannot fall in this manner, without involving others in the same ruin with themselves; at least, if their faith has no other support. This is the subject which Paul has now in hand; for he declares that there is no reason why believers should lose heart, although they see those persons fall, whom they were wont to reckon the strongest.

He makes use of this consolation, that the levity or treachery of men cannot hinder God from preserving his Church to the last. And first he reminds us of the election of God, which he metaphorically calls a foundation, expressing by this word the firm and enduring constancy of it. Yet all this tends to prove the certainty of our salvation, if we are of the elect of God. As if he had said, “The elect do not depend on changing events, but rest on a solid and immovable foundation; because their salvation is in the hand of God.” For as

“every plant which the heavenly Father hath not planted
must be rooted up,” (Matthew 15:13,)

so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms.

First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the elect are nevertheless beyond the reach of danger, because they do not stand by their own strength, but are founded on God. And if foundations laid by the hand of men have so much firmness, how much more solid will be that which has been laid by God himself? I am aware that some refer this to doctrine, “Let no man judge of the truth of it from the unsteadfastness of men;” but it may easily be inferred from the context, that Paul speaks of the Church of God, or of the elect.

Having this seal The word signaculum (which denotes either “a seal” or “the print of a seal”) having led into a mistake some people who thought that it was intended to denote a mark or impress, I have translated it sigillum (a seal,) which is less ambiguous. And, indeed, Paul means, that under the secret guardianship of God, as a signet, is contained the salvation of the elect, as Scripture testifies that they are

“written in the book of life.” (Psalm 69:28; Philippians 4:3.)

The Lord knoweth who are his This clause, together with the word seal, reminds us, that we must not judge, by our own opinion, whether the number of the elect is great or small; for what God hath sealed he wishes to be, in some respect, shut up from us. Besides, if it is the prerogative of God to know who are his, we need not wonder if a great number of them are often unknown to us, or even if we fall into mistakes in making the selection.

Yet we ought always to observe why and for what purpose he makes mention of a seal; that is, when we see such occurrences, let us instantly call to remembrance what we are taught by the Apostle John, that

“they who went out from us were not of us.” (1 John 2:19.)

Hence arises a twofold advantage. First, our faith will not be shaken, as if it depended on men; nor shall we be even dismayed, as often happens, when unexpected events take place. Secondly, being convinced that the Church shall nevertheless be safe, we shall more patiently endure that the reprobate go away into their own lot, to which they were appointed; because there will remain the full number, with which God is satisfied. Therefore, whenever any sudden change happens among men, contrary to our opinion and expectation, let us immediately call to remembrance, “The Lord knoweth who are his.”

Let every one that calleth on the name of Christ depart from iniquity As he formerly met the scandal by saying, “Let not the revolt of any man produce excessive alarm in believers;” so now, by holding out this example of hypocrites, he shews that we must not sport with God by a feigned profession of Christianity. As if he had said, “Since God thus punishes hypocrites by exposing their wickedness, let us learn to fear him with a sincere conscience, lest anything of that kind should happen to us. Whoever, therefore, calleth upon God, that is, professeth to be, and wisheth to be reckoned, one of the people of God, let him keep at a distance from all iniquity.” ¹⁷⁷¹⁷⁷     “Let us not therefore be distressed by all the scandals that may arise. And yet let us study to walk in fear, not abusing the goodness of our God but knowing that, since he hath separated us from the rest of the world we must live as being in his house and as being his, in the same manner as he hath given to us the onward mark of baptism, that we may also have the signature of his holy Spirit, for he is “the earnest,” as Paul calls him, of our election, he is the pledge which we possess that we are called to the heavenly inheritance. Let us therefore pray to God that he may sign and seal in our hearts his gracious election, by his holy Spirit, and, at the same time, that he may keep us sealed and as shut up under the shadow of his wings; and if poor reprobates go astray and are lost, and if the devil drives them along, and if they do not rise again when they fall, but are cast down and ruined, let us, on our part, pray to God to keep us under his protection, that we may know what it is to obey his will, and to be supported by him. Though the world strive to shake us, let us lean on this foundation, that the Lord knoweth who are his; and let us never be drawn aside from this, but let us persevere and profit more and more, till God withdraw us from the present state into his kingdom, which is not liable to change.” — Fr. Ser. For to “call on the name of Christ” means here to glory in Christ’s honorable title, and to boast of belonging to his flock; in the same manner as to have

“the name of a man called on a woman” (Isaiah 4:1)

the woman is accounted to be his lawful wife; and to have “the name of Jacob called on” all his posterity (Genesis 48:16) means that the name of the family shall be kept up in uninterrupted succession, because the race is descended from Jacob.