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TITUS i. 5, 6.
"For this cause left I thee in Crete, that thou shouldest set in
order the things that are wanting, and ordain elders in every city as
I had appointed thee: If any be blameless, the husband of one wife,
having faithful children, not accused of riot, or unruly."
THE whole life of men in ancient times was one of action and
contention; ours on the contrary is a life of indolence. They knew
that they were brought into the world for this purpose, that they might
labor according to the will of Him who brought them into it; but we,
as if spiritual things. I speak not only of the Apostles, but of
those that followed them. You see them accordingly traversing all
places, and pursuing this as their only business, living altogether as
in a foreign land, as those who had no city upon earth. Hear
therefore what the blessed Apostle saith, "For this cause left I
thee in Crete."
As if the whole world had been one house, they divided it among
themselves, administering its affairs everywhere, each taking care of
his several portion of it.
"For this cause left I thee in Crete, that thou shouldest set in
order the things that are [R. V. were] wanting."
He does not command this in an imperious manner; "that thou shouldest
set in order," he says. Here we see a soul free from all envy,
seeking everywhere the advantage of his disciples, not curiously
solicitous, whether the good was done by himself or by another. For
where he in his own person set it in order. But those things which
were rather attended with honor and praise he committed to his
disciple, as the ordination of Bishops, and such other things as
required some farther arrangement, or, so to speak, to be brought to
greater perfection. What sayest thou? does he farther set in order
thy work? and dost thou not think it a disgrace bringing shame upon
thee? By no means; for I look only to the common good, and whether
it be done by me, or by another, it makes no difference to me. Thus
it becomes him to be affected who presides in the Church, not to seek
his own honor, but the common good.
"And ordain elders in every city," here he is speaking of Bishops,
as we have before said, "as I had appointed thee. If any is
blameless." "In every city," he says, for he did not wish the
whole island to be intrusted to one, but that each should have his own
charge and care, for thus he would have less labor himself, and those
under his rule would receive greater attention, if the Teacher had not
to go about to the presidency of many Churches, but was left to be
occupied with one only and to bring that into order.
Ver. 6. "If any be blameless, the husband of one wife, hating
faithful children, not accused of riot, or unruly."
Why does he bring forward such an one? To stop the mouths of those
heretics, who comdemned marriage, showing that it is not an unholy
thing in itself, but so far honorable, that a married man might ascend
the holy throne; and at the same reproving the wanton, and not
permitting their admission into this high office who contracted a second
marriage. For he who retains no kind regard for her who is departed,
how shall he be a good president? and what accusation would he not
incur? For you all know, that though it is not forbidden by the laws
to enter into a second marriage, yet it is a thing liable to many ill
constructions. Wishing therefore a ruler to give no handle for
reproach to those under his rule, he on this account says, "If any
be blameless" that is, if his life be free from reproach, if he has
given occasion to no one to assail his character. Hear what Christ
says, "If the light that is in thee be darkness, how great is that
darkness!" (Matt. vi.
23.)
"Hating faithful children, not accused of riot, or unruly"
We should observe what care he bestows upon children. For he who
cannot be the instructor of his own children, hew should he be the
Teacher of others? If he cannot keep in order those whom he has had
with him from the beginning, whom he has brought up, and without?
For if the incompetency of the father had not been great, he would not
have allowed those to become bad whom from the first he had under his
power. For it is not possible, indeed it is not, that one should
turn out ill who is brought up with much care, and has received great
attention. Sins are not so prevalent by nature, as to overcome so
much previous care. But if, occupied in the pursuit of wealth, he
has made his children a secondary concern, and not bestowed much care
upon them, even so he is unworthy. For if when nature prompted, he
was so void of affection or so senseless, that he thought more of his
wealth than of his children, how should he be raised to the Episcopal
throne, and so great rule? For if he was unable to restrain them it
is a great proof of his weakness; and if he was unconcerned, his want
of affection is much to be blamed. He then that neglects his own
children, how shall he take care of other men's? And he has not only
said, "not riotous," but not even "accused of riot." There must
not be an ill report, or such an opinion of them.
Ver. 7. "For a Bishop must be blameless, as the steward of
God; not self-willed, not soon angry, not given to wine, no
striker."
For a ruler without, as he rules by law and compulsion, perhaps does
not consult the wishes of those under his rule. But he who ought to
rule men with their own consent, and who will be thankful for his
rule, if he so conduct himself as to do everything of his own will and
share counsels with no one, makes his presidency tyrannical rather than
popular. For he must be "blameless, as the steward of God, not
self-willed, not soon angry." For how shall he instruct others to
rule that passion, who has not taught himself? For power leads on to
many temptations, it makes a man more harsh and difficult to please,
even him that was very mild, surrounding him with so many occasions of
anger. If he have not previously practiced himself in this virtue, he
will grow harsh, and will injure and destroy much that is under his
rule.
"Not given to wine, no striker." Here he is speaking of the
insolent man. For he should do all things by admonition or rebuke,
and not by insolence. What necessity, tell me, for insult? He
ought to terrify, to alarm, to penetrate the soul with the threat of
hell. But he that is insulted becomes more impudent, and rather
despises him that insults him. Nothing produces contempt more than
insult; it disgraces the insolent person, and prevents his being
respected, as he ought to be. Their discourse ought to be delivered
with much caution. In reproving sins they should bear in mind the
future judgment, but keep clear of all insolence. Yet if any prevent
them from doing their duty, they must prosecute the matter with all
authority. "Not a striker," he says. The teacher is the physician
of souls. But the physician does not strike, but heals and restores
him that has stricken him. "Not given to filthy lucre."
Ver. 8. "But a lover of hospitality, a lover of good men,
sober, just, holy, temperate."
Ver. 9. "Holding fast the faithful word as he has been taught."
You see what intensity of virtue he required. "Not given to filthy
lucre," that is, showing great contempt for money. "A lover of
hospitality, a lover of good men, sober, just, holy"; he means,
giving away all his substance to them that need. "Temperate"; he
speaks not here of one who fasts, but of one who commands his passions
his tongue, his hands, his eyes. For this is temperance, to be
drawn aside by no passion.
"Holding fast the faithful word as he hath been taught." By
"faithful" is here meant "true," or that which was delivered
through faith, not requiring reasonings, or questionings.
"Holding fast," that is, having care of it, making it his
business. What then, if he be ignorant of the learning that is
without? For this cause, he says, "the faithful word, according to
teaching."
"That he may be able both to exhort, and to convince the
gainsayers."
So that there is need not of pomp of words, but of strong minds, of
skill in the Scriptures and of powerful thoughts. Do you not see that
Paul put to flight the whole world, that he was more powerful than
Plato and all the rest? But it was by miracles, you say. Not by
miracles only, for if you peruse the Acts of the Apostles, you will
find him often prevailing by his teaching previously to his miracles.
"That he may be able by sound doctrine to exhort," that is, to
retain his own people, and to overthrow the adversaries. "And to
convince the gainsayers." For if this is not done, all is lost. He
who knows not how to combat the adversaries, and to "bring every
thought into captivity to the obedience of Christ," and to beat down
reasonings, he who knows not what he ought to teach with regard to
right doctrine, far from him be the Teacher's throne. For the other
qualities may be found in those under his rule, such as to be
"blameless, to have his children in subjection, to be hospitable,
just, holy." But that which characterizes the Teacher is this, to
be able to instruct in the word, to which no regard is now paid.
Ver. 10. "For there are many unruly and vain talkers and
deceivers, especially they of the circumcision;"
Ver. 11. "Whose mouths must be stopped." Seest thou how he
shows that they are such? From their not wishing to be ruled, but to
rule. For he has glanced at this. When therefore thou canst not
persuade them, do not give them charges, but stop their mouths for the
benefit of others. But of what advantage will this be, if they will
not obey, or are unruly? Why then should he stop their mouths? In
order that others may be benefited by it.
"Who subvert whole houses, teaching things which they ought not for
filthy lucre's sake."
For if he has undertaken the office of a Teacher, and is not able to
combat these enemies, and to stop their mouths who are so shameless,
he will become in each case the cause of their destination who perish.
And if some one has thus advised, "Seek not to be a judge, unless
thou canst take away iniquity" (Ecclus. vii. 6); much more may
we say here, "Seek not to be a Teacher, if thou art unequal to the
dignity of the office; but though dragged to it, decline it." Dost
thou see that the love of power, the says, "for filthy lucre's
sake."
MORAL. For there is noting which is not down, and dim the
clearness of the mental sight, but especially does the mad desire of
glory. For a contempt for money any one may easily attain, but to
despise the honor that proceeds from the multitude, requires a great
effort, a philosophic temper, a certain angelic soul that reaches to
the very summit of heaven. For there is no passion so tyrannical, so
universally prevalent, in a greater or less degree indeed but still
everywhere. How then shall we subdue it, if not wholly, yet in some
little part? By looking up to heaven, by setting God before our
eyes, by entertaining thoughts superior to early things. Imagine,
when thou desirest glory, that thou hast already attained it, and mark
the end, and thou wilt find it to be nothing. Consider with what loss
it is attended, of how many and how great blessings it will deprive
thee. For thou wilt undergo the toils and danger, yet be deprived of
the fruits and rewards of them. Consider that the majority are bad,
and despise their opinion. In the case of each individual, consider
what the man is, and thou wilt see how ridiculous a thing is glory,
that it is rather to be called shame.
And after this, lift up thy thoughts to the theater above. When in
doing any good thou and thou seekest for some spectators of the action,
and art in travel to be seen, reflect that God beholds thee, and all
that desire will be extinguished. Retire from the earth, and look to
that theater that is in Heaven. If men should praise thee, yet
hereafter they will blame thee, will envy thee, will assail thy
character; or if they do not, yet their praise will not benefit thee.
It is not so with God. He delights in praising our virtuous deeds.
Hast thou spoken well, and obtained applause? What hast thou
gained?
For if those who applauded thee were benefited, changed in their minds
become better men, and had desisted from their evil deeds, then
mightest thou indeed rejoice, not at the praises bestowed, but at the
wonderful change for the better. But if they continue their praises,
and loud plaudits, but gain no good by what they applaud, thou
oughtest rather to grieve: for these things turn to their judgment and
condemnation? But thou obtainest glory for thy piety. If thou art
truly pious, and conscious of no guilt, thou shouldest rejoice, not
because thou are reputed pious but because thou art so. But if,
without bring so, thou desirest the good opinion of the multitude,
consider that they will not be thy judges at the last day, but He who
knoweth perfectly the things that are hid. And if while conscious of
guilt, thou art supposed by all to be pure, intend of rejoicing thou
shouldest grieve and mourn bitterly, keeping constantly in view that
Day, in which all things will be revealed, in which the hidden things
of darkness will be brought to light.
Dost thou enjoy honor? reject it, knowing that it renders thee a
debtor. Does no one honor thee? thou oughtest to rejoice at it. For
God will not lay to thy charge this, among other things, that thou
hast enjoyed honor. Seest thou not that God upbraids Israel with
this among other things, by his prophet, "I took of your sons for
Prophets, and of your young men for sanctification"? (Amos ii.
11, Sept.) Thou wilt therefore gain this advantage at least,
that thou wilt not aggravate thy punishment. For he who is not honored
in the present life, who is despised, and held in no consideration,
but is insulted and scorned, gains this at least, if nothing else,
that he has not to answer for being honored by his fellow-servants.
And on many other accounts he gains by it. He is brought down and
humbled, nor if he would, can he be high-minded, if he takes the
more heed to himself. But he, who enjoys more honor, besides being
responsible for great debts, is lifted up into arrogance and
vainglory, and becomes the slave of men; and as this tyranny
increases, he is compelled to do many things which he would not.
Knowing therefore that it is better to want glory, than to possess it
let us not seek for fled, shall not see the kingdom of heaven. This
is not my own saying. I speak not my own words, but those of the
Spirit of God. He shall not see it, though he practice virtue.
For he saith, "They have their reward." (Matt. vi. 5.) He
then, who has no reward to receive, how shall he see the kingdom of
heaven? I forbid thee not to desire glory, but I would wish it to be
the true glory, that which proceeds from God. "Whose praise," it
is said, "is not of men, but of God." (Rom. ii. 29.) Let
us be pious in secret not cumbered with parade, and show, and
hypocrisy. Let us cast away the sheep's clothing and rather let us
become sheep. Noting is more worthless than the glory of men. Should
thou see a company of little children, mere sucklings, wouldest thou
desire glory from them? Be thus affected towards all men with respect
to glory.
It is for this reason called vainglory. Dost thou see the masks worn
by stage-players? how beautiful and splendid they are, fashioned to
the extreme height of elegance. Canst thou show me any such real
countenance? By no means. What then? didst thou ever fall in love
with them? No. Wherefore? Because they are empty, imitating
beauty, but not being really beautiful. Thus human glory is empty,
and an imitation of glory: it is not true glory. That beauty only
which is natural, which is within, is lasting: that which is put on
externally often conceals deformity, conceals it from men until the
evening. But when the theater breaks-up, and the masks are taken
off, each appears what he really is.
Let us therefore pursue truth, and not be as if we were on the stage
and acting a part. For of what advantage is it, tell me, to be gazed
at by a multitude? It is vainglory, and nothing else. For return to
thy house, and solitude, and immediately all is gone. Thou hast gone
to the market-place, thou hast turned upon thee the eyes of all
present. What hast thou gained? Nothing. It vanished, and passed
away like dissolving smoke. Do we then love things thus
unsubstantial? How unreasonable is this! what madness! To one thing
only let us look, to the us, we shall despise, deride, and reject
it. We shall be affected as those who desire gold, but receive clay.
Let not any one praise thee, for it profits nothing; and if he blame
thee, it harms thee not. But with God praise and blame are attended
with real gain and loss, whilst all is vain that proceeds from men.
And herein we are made like unto God, that He needs not glory from
men. "I receive not" said Christ "honor from men." (John v.
41.) Is this then a light thing, tell me? When thou art
unwilling to despise glory, say, "By despising it, I shall
resemble God," and immediately thou wilt despise it. But it is
impossible that the slave of glory should not be a slave to all, more
servile than slaves in reality. For we do not impose upon our slaves
such tasks, as glory exacts from her captives. Base and shameful are
the things she makes them say, and do, and suffer, and when she sees
them obedient, she is the more urgent in her commands.
Let us fly then, I entreat you, let us fly from this slavery. But
how shall we be able? If we think seriously of what is in this world,
if we observe that things present are a dream, a shadow, and nothing
better; we shall easily overcome this desire, and neither in little
nor in great things shall be led captive by it. But if in little
things we do not despise it, we shall easily be overcome by it in the
most important. Let us therefore remove far from us the sources of
it, and these are, folly, and meanness of mind, so that, if we
assume a lofty spirit, we shall be able to look beyond honor from the
multitude, and to extend our views to heaven, and obtain the good
things there. Of which God grant that we may all be partakers, by
the grace and lovingkindness of our Lord Jesus Christ, with whom,
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