Ephesians 4:28

But in their blindness they again impale themselves on the point of the old and the new man. When the apostle enjoins us “to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind; and to put on the new man, which after God is created in righteousness and true holiness,” (they maintain) that by here also making a distinction between the two substances, and applying the old one to the flesh and the new one to the spirit, he ascribes to the old man, that is to say, the flesh, a permanent corruption. Now, if you follow the order of the substances, the soul cannot be the new man because it comes the later of the two; nor can the flesh be the old man because it is the former. …

Challenge me to front the apostolic line of battle; look at his Epistles: they all keep guard in defence of modesty, of chastity, of sanctity; they all aim their missiles against the interests of luxury, and lasciviousness, and lust. What, in short, does he write to the Thessalonians withal? “For our consolation (originated) not of seduction, nor of impurity:” and, “This is the will of God, your sanctification, that ye abstain from fornication; that each one know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, as (do) the nations which are ignorant of God.” What do the Galatians read? “Manifest are the works of the flesh.” What are these? Among the first he has set “fornication, impurity, lasciviousness:” “(concerning) which I foretell you, as I have foretold, that whoever do such acts are not to attain by inheritance the kingdom of God.” The Rom …

18. It does indeed make very much difference, for what cause, with what end, with what intention a thing be done: but those things which are clearly sins, are upon no plea of a good cause, with no seeming good end, no alleged good intention, to be done. Those works, namely of men, which are not in themselves sins, are now good, now evil, according as their causes are good or evil; as, to give food to a poor man is a good work, if it be done because of pity, with right faith; as to lie with a wife, when it is done for the sake of generation, if it be done with faith to beget subjects for regeneration. …

14. Here peradventure some man may say, “If it was bodily work that the Apostle wrought, whereby to sustain this life, what was that same work, and when did he find time for it, both to work and to preach the Gospel?” To whom I answer: Suppose I do not know; nevertheless that he did bodily work, and thereby lived in the flesh, and did not use the power which the Lord had given to the Apostles, that preaching the Gospel he should live by the Gospel, those things above-said do without all doubt bear witness. For it is not either in one place or briefly said, that it should be possible for any most astute arguer with all his tergiversation to traduce and pervert it to another meaning. …

Ver. 28 . “Let him that stole,” saith he, “steal no more.” Seest thou what are the members of the old man? Falsehood, revenge, theft. Why said he not, “Let him that stole” be punished, be tortured, be racked; but, “let him steal no more”? “But rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need.” Where are they which are called pure; they that are full of all defilement, and yet dare to give themselves a name like this? For it is possible, very possible, to put off the reproach, not only by ceasing from the sin, but by working some good thing also. Perceive ye how we ought to get quit of the sin? “They stole.” This is the sin. “They steal no more.” This is not to do away the sin. But how shall they? If they labor, and charitably communicate to others, thus will they do away the sin. …

If he who has it not in his power to snatch at another’s goods, continues in the possession of his own; should we praise him, think you, for his justice? I trow not, and why? The praise of free choice is taken away by the necessity. If he, who has it not in his power to usurp and be a king, remains a private citizen, should we praise him for his quietness? I trow not. The same rule applies here. For praise, O ye most senseless ones, is not given for abstaining from these things, but for the performance of good deeds; for the former is free indeed from blame, but partakes not yet of praise, while eulogy of the other is meet. Observe accordingly that Christ gives praise on this principle, when He says, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. …

Now Paul in another place saith, “But we beseech you, brethren, that ye increase more and more, that ye study to be quiet, and to do your own business; that ye may walk honestly toward them that are without” ( 1 Thess. iv. 10, 11, 12 ); and again; “Let him that stole, steal no more; but rather let him labor, working with his own hands, that he may have to give to him that needeth.” ( Eph. iv. 28 .) Here the Apostle bids not simply “work,” but to work so vigorously and laboriously, as to have thereby somewhat to give to others. And in another place the same saith again; “These hands have ministered to my necessities, and to them that were with me.” ( Acts xx. 34 .) And writing to the Corinthians he said, “What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge.” ( 1 Cor. ix. …

In the Epistle to the Ephesians also he thus gives a charge on this subject of work, saying: “He that stole, let him now steal no more, but rather let him labour, working with his hands the thing that is good, that he may have something to give to him that suffereth need.” And in the Acts of the Apostles too we find that he not only taught this, but actually practised it himself. For when he had come to Corinth, he did not permit himself to lodge anywhere except with Aquila and Priscilla, because they were of the same trade which he himself was accustomed to practise. For we thus read: “After this, Paul departing from Athens came to Corinth; and finding a certain Jew named Aquila, born in Pontus, and Priscilla his wife, he came to them because they were of the same trade; and abode with them, and worked: for they were tent-makers by trade.”