Just as there was a Judas Iscariot among the Apostles, and a Demas among St. Paul's most intimate disciples, so was there a Nicolas among the first deacons. No place is so holy, no office so sacred, no privileges so great, but that the tempter can make his way there. He can lurk unseen and unsuspected amid the pillars of the temple, and he can find us out, as he did the Son of God Himself, amid the wilds of the desert. Official position and exalted privileges confer no immunity from temptation. Nay, rather, they bring with them additional temptations over and above those which assail the ordinary Christian, and should therefore lead everyone called to any similar work to diligent watchfulness, to earnest prayer, lest while teaching others they themselves fall into condemnation. There is, however, another lesson which a different version of the history of Nicolas would teach. Clement of Alexandria, in his celebrated work called the _Stromata_ (Book II., chap. 20, and Book III., chap. 4), tells us that Nicolas was a most strictly virtuous man. He was extreme even in his asceticism, and, like many ascetics, used language that might be easily abused to the purposes of wickedness. He was wont to say that the "flesh must be abused," meaning that it must be chastised and restrained. One-sided and extreme teaching is easily perverted by the wicked nature of man, and men of impure lives, listening to the language of Nicolas, interpreted his words as an excuse for abusing the flesh by plunging into the depths of immorality and crime. Men placed in official positions and called to the exercise of the clerical office should weigh their words. Extreme statements are bad unless duly and strictly guarded. The intention of the speaker may be good, and a man's own life thoroughly consistent, but unbalanced teaching will fall upon ground where the life and intention of the teacher will have no power or influence, and bring forth evil fruit, as in the case of the Nicolaitans.