524 WORKS OF ST. CHRYSOSTOM. [HOMILY II. HOMILY II. 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 faith ful children, not accused of riot, or unruly." THE whole life of men in ancient times was one of action and contention ; ours on the con trary is a life of indolence. They knew that they were brought into the world for this pur pose, that they might labor according to the will of Him who brought them into it ; but we, as if we had been placed here but to eat and drink, and lead a life of pleasure, we pay no regard to spiritual things. I speak not only of the Apos tles, but of those that followed them. You see them accordingly traversing all places, and pur suing 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, administer ing 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 there was a case of danger and great difficulty, 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,1 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,2 See on i Tim. iii. 7, Horn. x. "as I had appointed thee. If any is blame less." " 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 3 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, having faithful children, not accused of riot, or unruly." Why does he bring forward such an one ? To stop the mouths of those heretics, who com- demned marriage, showing that it is not an un holy 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 de parted, 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. Wish ing therefore a ruler to give no handle for reproach to those under his rule, he on this account says, " If any be blameless," 4 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.) " Having 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, how 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 over whom he had power both by the laws, and by nature, how will he be able to benefit those without? For if the incompetency 5 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 3 Sav. mar. " were not to be distracted by."