This is rightly said, as he was certain to be reproached by them, and for the same reason perhaps he said, “the husband of one wife,” though elsewhere he says, “I would that all men were even as I myself!” (1 Cor. vii. 7.), that is, practicing continency. That he may not therefore confine them within too narrow a limit, by requiring an over-strict conversation, he is satisfied to prescribe moderate virtue. For it was necessary to appoint one to preside in every city, as he writes to Titus, “That thou shouldest ordain elders in every city, as I had appointed thee.” (Tit. i. 5.) But what if he should have a good report, and fair reputation, and not be worthy of it? In the first place this would not easily happen. It is much for good men to obtain a good report among their enemies. But, in fact, he has not left this to stand by itself; a good report “also,” he says, that is, besides other qualities. What then, if they should speak evil of him without a cause from envy, especially as they were Heathens? This was not to be expected. For even they will reverence a man of blameless life. Why then does he say, speaking of himself, “Through evil report and good report”? (2 Cor. vi. 6.) Because it was not his life that they assailed, but his preaching. Therefore he says, “through evil report.” They were slandered as deceivers and impostors, on account of their preaching, and this because they could not attack their moral characters and lives. For why did no one say of the Apostles, that they were fornicators, unclean, or covetous persons, but that they were deceivers, which relates to their preaching only? Must it not be that their lives were irreproachable? It is manifest.