The family a model for all government. 309 IV. 5. saying, If a man know not how to rule his own house, how Hoм. shall he take care of the Church of God? it was fit that he 1 Tim. who was to be a governor, should first be an excellent ruler 3, of the house. He presided over the prison, not as over a prison, but as if it had been a house. For he alleviated the calamities of all, and took charge of those who were imprisoned as if they had been his own members, not only taking an interest in their misfortunes and consoling them, but if he saw any one absorbed in thought, he went to him and inquired the cause, and could not bear even to see any one dejected, or be easy till he had relieved his dejection. Such love as this, many a one has not shewn even to his own children. And to these things may be traced the beginning of his good fortune. For our part must go before, and then the blessing of God will follow. 7. For that he did shew this care and concern we learn from the story. He saw, it is said, two eunuchs who had been cast into prison by Pharaoh, his chief butler and chief baker, and he said, Wherefore look ye so sadly to-day? And not Gen.40, from this question only, but from the conduct of these men, we may discern his merit. For, though they were the officers of the king, they did not despise him, nor in their despair did they reject his services, but they laid open to him all their secret, as to a brother who could sympathize with them. And all this has been said by me to prove, that though the virtuous man be in slavery, in captivity, in prison; though he be in the depth of the earth, nothing will be able to overcome him. This I have said to servants, that they may learn that though they have masters that are very brutes, as this Egyptian, or ferocious as the keeper of the prison, they may gain their regard, and though they be heathen as they were, or whatever they be, they may soon win them to gentleness. For nothing is more engaging than good manners, nothing more agreeable and delightful than meekness, gentleness, and obedience. A person of this character is suitable to all. Such an one is not ashamed of slavery, he does not avoid the poor, the sick, and the infirm. For virtue is superior, and prevails over every thing. And if it has such power in slaves, how much more in those who are free? This then let us practise, whether bond or free, men or women. Thus we shall be 310 Bad men overawed by virtue. TITUS loved both by God and men; and not only by virtuous men, 2, 16. but by the wicked; nay by them more especially, for they more especially honour and respect virtue. For as those who are under rule stand most in awe of the meek, so do the vicious most revere the virtuous, knowing from what they themselves have fallen. Since such then is the fruit of virtue, this let us pursue, and attain. If we adhere to this, nothing will be formidable, but all things easy and manageable. And though we pass through the fire and through the water, all things yield to virtue, even death itself. Let us then be zealous in the pursuit of it, that we may attain the good things to come, in Jesus Christ our Lord, with Whom, &c. HOMILY V. TITUS ii. 11—14. For the grace of God that bringeth salvation hath appeared unto all men, Teaching them that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. HAVING demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offence to their masters, even in common matters, he adds the just cause, why servants should be such: For the grace of God, that bringeth salvation, hath appeared. Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favours. For if one, whose servant had committed many offences, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should a Colb. a Divine Teacher. 312 Grace to deny worldly lusts given with pardon. TITUS bestow high favours upon him, who do you think would not 2,11-14. be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins-it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness. For the grace of God, he says, hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice. That denying ungodliness, he says, and worldly lusts. See here the foundation of all virtue. He has not said ' avoiding,' but denying. Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts', whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came,' that we should deny unJarißuar godliness'. Ungodliness relates to doctrines, worldly lusts to ἀσέβειαν a wicked life. (2) And should live soberly, righteously, and godly in the present world. Dost thou see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by angarns so strong a passion. And he is certainly a more powerless2 charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one. What then? says he, b 2 Mss. add, whatever things go not with us to heaven are worldly lusts. Love of money the worse as not a natural Passion. 313 8. 5. V. is the love of wealth weaker than the love of women? This HOM. is manifest from many reasons. In the first place, lust springs from the necessity of nature, and what arises from this necessity must be difficult to restrain, since it is implanted in our nature. Secondly, because the ancients had no regard for wealth, but for women they had great regard, in respect of their chastity. And no one blamed him who cohabited with his wife according to law, even to old age, but all blamed him who hoarded money. And many of the Heathen philosophers despised money, but none of them were indifferent to women, so that this passion is more imperious than the other. But since we are addressing the Church, let us not take our examples from the Heathens, but from the Scriptures. This then the blessed Paul places almost in the rank of a command. Having food and raiment, let us be 1 Tim. 6, therewith content. But concerning women he says, Defraud ye not one the other, except it be with consent— 1 Cor. 7, and come together again. And you see him often laying' down rules for a lawful intercourse, and he permits the enjoyment of this desire, and allows of a second marriage, and bestows much consideration upon the matter, and never punishes on account of it. But he every where condemns him that is fond of money. Concerning wealth also Christ often. commanded that we should avoid the corruption of it, but He says nothing about abstaining from a wife. For hear what He says concerning money; Whosoever forsaketh not Luke14, all that he hath; but he no where says, 'Whosoever forsaketh not his wife;' for he knew how imperious that passion is. And the blessed Paul says, Marriage is honourable in all, Heb.13, and the bed undefiled; but he has no where said that the care of riches is honourable, but the reverse. to Timothy, They that will be rich fall into temptation and 1Tim. 6, a snare, and into many foolish and hurtful lusts. He says not, they that will be covetous, but, they that will be rich. And that you may learn from the common notions the true state of this matter, it must be set before you generally. If a man were once for all deprived of money, he would no longer 2 Mss. and Old Lat. add, " And about virgins what says he? I have Thus he says no commandment of the Lord." Which 33. 4. 9. |