HOMILY VI.] HOMILIES ON TITUS. 541 that he that is such is subverted and sinneth, be ing condemned of himself"? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and mani fest to all, why dost thou contend l in vain ? why dost thou beat the air? What means, "being condemned of himself"? Because he cannot say that no one has told him, no one admon ished him ; since therefore after admonition he continues the same, he is self-condemned. Ver. 12. "When I shall send Artemas unto thee, or Tychicus ; be diligent to come unto me to Nicopolis." What sayest thou ? After having appointed him to preside over Crete, dost thou again summon him to thyself? It was not to withdraw him from that occupation, 2 but to dis cipline him the more for it. For that he does not call him to attend upon him, as if he took him everywhere with him as his follower, ap pears from what he adds : " For I have determined there to winter." Now Nicopolis 3 is a city of Thrace. Ver. 14. " Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be want ing unto them." These were not of the number to whom Churches had been intrusted, but of the number of his companions. But Apollos was the more vehement, being " an eloquent man, and mighty in the Scriptures." (Acts xviii. 24.) But if Zenas was a lawyer, you say, he ought not to have been supported by others. But by a law yer here is meant one versed in the laws of the Jews. And he seems to say, supply their wants abundantly, that nothing may be lacking to them. Ver. 14, 15. " And let ours also learn to main tain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Greet them that love us in the faith." That is, either those that love Paul himself, 4 or those men that are faithful. " Grace be with you all. Amen." How then dost thou command him to stop the mouths of gainsayers, if he must pass them by when they are doing everything to their own destruction? 5 He means that he should not do it principally for their advantage, for being once perverted in their minds, they would not profit by it. But if they injured others, it behooved him to withstand and contend with them ; and manfully await 6 them, but if thou art reduced . 3 Montfaucon mentions two of this name in Thrace. Mr. Gres- well takes this to be in Epirus. 4 He means, perhaps, that " in faith " (which has not the article) may be applied to this. 6 B. makes "When they undoing everything for mischief," part of the answer, omitting " their own," and adding avrov in the sense of ultra. Other copies vary. to necessity, seeing them destroying others, be not silent, but stop their mouths, from regard to those whom they would destroy. It is not in deed possible" for a zealous man of upright life to abstain from contention, but so do as I have said. For the evil arises from idleness and a vain philosophy, that one should be occupied about words only. For it is a great injury to be utter ing a superfluity of words, when one ought to be teaching, or praying, or giving thanks. For it is not right to be sparing of our money but not sparing of our words ; we ought rather to spare words than our money, and not to give ourselves up to all sorts of persons. What means, " that they be careful to maintain good works " ? That they wait not for those who are in want to come to them, but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal will he perform this duty. For in doing good actions, it is not those who receive the kindness that are benefited, so much as those who do it that make gain and profit, for it gives them confidence towards God. But in the other case, there is no end of contention : therefore he calls the heretic incorrigible. For as to neg lect those for whom there is a hope of conver sion is the part of slothfulness, so to bestow pains upon those who are diseased past remedy is the extreme of folly and madness ; for we render them more bold. " And let ours," he says, " learn to maintain good works for necessary uses, that they be not unfruitful." You observe that he is more anx ious for them than for those who are to receive their kindnesses. For they might probably have been brought on their way by many others, but I am concerned, he says, for our own friends. For what advantage would it be to them, if others should dig up treasures, 7 and maintain their teach ers? This would be no benefit to them, for they remained unfruitful. Could not Christ then,Who with five loaves fed five thousand men, and with seven loaves fed four thousand, could not He have supported Himself and His disciples? MORAL. For what reason then was He main tained by women? For women, it is said, fol lowed Him, and ministered unto Him. (Mark xv. 41.) It was to teach us from the first that He is concerned for those who do good. Could not Paul, who supported others by his own hands, have maintained himself without assist ance from others? But you see him receiving and requesting aid. And hear the reason for it. " Not because I desire a gift," he says, " but I desire fruit that may abound to your account." 7repu 0Ta<T<?ai , or as B. irepuoracro. rflai, " to resist," but needlessly. He probably means their own stores. Ed. Par. proposes irpotri-