HOMILY XIV.] HOMILIES ON TIMOTHY. 453 things. But thou art not thus to be persuaded to cease from gluttony, but though it is but as far as the throat, and as long as the hour of eat ing, nay not even so long, that the pleasure abides, thou continuest in thine indulgence. Is it not true that as soon as it has passed the palate and the throat, the pleasure ceases ? For the sense of it is in the taste, and after that is gratified, a nausea succeeds, the stomach not digesting the food, or not without much diffi culty. Justly then is it said, that " she that liveth in pleasure is dead while she liveth." For the luxurious soul is unable to hear or to see anything. It becomes weak, ignoble, unmanly, illiberal, cowardly, full of impudence, servility, ignorance, rage, violence, and all kinds of evil, and destitute of the opposite virtues. There fore he says, Ver. 7. " These things give in charge, that they may be blameless." He does not leave it to their choice. Com mand them, he says, not to be luxurious, assum ing it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to par take of the Holy Mysteries. "These things command," he says, " that they may be blame less." Thus you see it is reckoned among sins. For if it were a matter of choice, though it were left undone, we might still be blameless. There- ! fore in obedience to Paul, let us command the ! luxurious widow not to have place in the list of widows. 1 For if a soldier, who frequents the bath, the theater, the busy scenes of life, is judged to desert his duty, much more the widows. Let us then not seek our rest here, that we may find it hereafter. Let us not live in. pleasure here, that we may hereafter enjoy true pleasure, true delight, which brings no evil with it, but infinite good. Of which God grant that we may all be partakers, in Jesus Christ, with whom, &c. HOMILY XIV. " But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." MANY consider that their own virtue is suf ficient for their salvation, and if they duly regu late their own life, that nothing further is want ing to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, " If any one pro vide not for his own." The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. " If any provide not for his own, and espec ially for those of his own house," that is, those who are nearly related to him, " he is worse than an infidel." And so says Isaiah, the chief of the Prophets, " Thou shalt not overlook thy kins men of thy own seed." (Isa. Iviii. 7, Sept.) For if a man deserts those who are united by ties of kindred and affinity, how shall he be af fectionate towards others ? Will it not have the appearance of vainglory, when benefiting others he slights his own relations, and does not pro vide for them? And what will be said, if in structing others, he neglects his own, though he has greater facilities, and a higher obligation to benefit them ? Will it not be said, These Chris tians are affectionate indeed, who neglect their own relatives? 2 " He is worse than an infidel." Wherefore? Because the latter, if he benefits not aliens, does not neglect his near kindred. What is meant is this : The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives ? With whom shall he be placed ? But how has he denied the faith? Even as it is said, " They profess that they know God, but in works they deny Him." (Tit. i. 16.) What_ has God, in whom they believe, commanded? " Hide not thyself from thine own flesh." (Isa. Iviii. 7.) How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neg- lectest a duty which infidels perform, hast thou not denied the faith ? For it is not faith merely to profess belief, but to do works worthy of faith. And it is possible in each particular to believe and not to believe.3 For since he had spoken 1 Of the " list ofwidows " relieved by the Church, see St. Chrys. on the Priesthood, book iii. c. 16, Ben. p. 396, A. 2 Colb., " For the heathen will presently say, Well! these Chris tians are affectionate indeed, to neglect their own relatives! And he well said," &c. 3 Colb. omits this sentence.