HOMILY IV.] HOMILIES ON PHILIPPIANS. 201 I able by my silence of things which are done, by holding my peace, and not mentioning aught, to remove them, it would behooveme to be silent. But if the contrary comes to pass ; if not only are these things not removed by our silence, but even become worse, we are forced to speak. For he who rebukes sinners, if he does nought else, suffers them not to go farther. For there is no such shameless and rash soul, as not to turn, and remit the extravagance of its evil deeds, on hearing any one continually rebuking it. There is, there is indeed, even in the shameless, a small portion of shame. For God hath sown in our nature the seeds of shame ; for since fear was insufficient to bring us to a right tone, He hath also prepared many other ways for avoiding sin. For example, that a man should be ac cused, fear of the enacted laws, 1 love of repu tation, the desire of forming friendships ; for all these are paths to avoid sin. Ofttimes that which was not done for God s sake, was done through shame ; that which was not done for God s sake, was done for fear of men. That which we seek for is, in the first place not to sin, and we shall afterwards succeed in doing this for God s sake. Else why did Paul exhort those, who were about to overcome 2 their enemies, not by the fear of God, but on the score of waiting for the vengeance ? 3 "For by so doing," he says, " thou shalt heap coals of fire upon his head." (Rom. xii. 20.) For this is his first wish, that our virtue should be established. As I said then, there is in us a sense of shame. We have many good natural affections, which lead to virtue ; as, for example, all of us men are natu rally moved to pity, and no other good thing so inheres in our nature, but this alone. Whence any one might reasonably enquire, wherefore these seeds have above all others been sown in our nature, by which we melt 4 at tears, by which we are turned to compassion, and are ready to pity. No one is naturally idle, 5 no one is naturally re gardless of his reputation, no one is naturally above emulation, but pity lies deep in every one s nature, however fierce and ungentle he be. And what wonder? we pity beasts, such a super abundance of pity lies deep in us. If we see a lion s whelp, we are somewhat affected ; much more in the case of one of our race. See, how many maimed are there ! and this is sufficient to lead us to pity. Nothing so much pleases God as mercy. 6 Wherefore with this the priests were anointed, and the kings, and the prophets, for they had, in oil, a type of God s love to man ; 1 See on Stat. Horn. vi. 2 Kparelv. He seems to mean " to have them in their power." 3 See on the passage, Horn, xxii., Tr. p. 508. 4 Ka.Ta.K\a.o-9ai. See on Stat. Horn. xiii. 9, Tr. p. 429. In that and Horn. xii. the law of nature is discussed at some length. 5 [This is obscure, and the Oxford editor follows the suggestion of Dowries that for apyo?, " idle," we should read aopyo?, " without anger," but, as Field points out, there is no such word. J. A. B.] and they further learnt, that rulers should have a greater share of mercy.7 It showed that the Spirit is to come to men through mercy, since God pities and is kind to man. For, " Thou hast mercy upon all," it is written, " for Thou canst do all things." (Wisd. xi. 23.) For this cause they were anointed with oil : and indeed it was from mercy He appointed the priesthood. And kings were anointed with oil ; and would one praise a ruler, he can make mention of nothing so becoming him as mercy. For pity is pecu liar to power. Consider that the world was es tablished by pity,8 and then imitate thy Lord. "The mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh." (Ecclus. xviii. 13.) How "upon all flesh"? Whether you mean sinners, or just men, we all need the mercy of God ; we all enjoy it, be it Paul, be it Peter, or be it John. And listen to their own words ; there is no need of mine. For what says this blessed one ? " But I ob tained mercy, because I did it ignorantly." ( i Tim. i. 13.) What then, was there afterwards no need of mercy ? Hear what he says ; " But I labored more abundantly than they all ; yet not I, but the grace ofGod which was with me." (i Cor. xv. to.) And of Epaphroditus he says, " For indeed he was sick, nigh unto death ; but God had mercy on him ; and not on him only, but on me also, that I might not have sorrow upon sorrow." (Phil. ii. 27.) And again he says, " We were weighed down exceedingly, be yond our power, insomuch that we despaired even of life. Yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God, who delivered us out of so great a death, and will deliver." (2 Cor. i. 8, 9, 10.) And again, "And I was delivered out of the mouth of the lion ; and the Lord will deliver me." (2 Tim. iv. 17, 18.) And everywhere we shall find him glorying in this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, " Satan hath de sired to sift you as wheat ; and I made supplica tion for thee, that thy faith fail not." (Luke xxii. 31, 32.) John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, " Ye did not choose Me, but I chose you." (John xv. 16.) For we all have need of the mercy of God, as it is written, "The mercy of God is upon all flesh." 9 But if these men needed the mercy ofGod, what should one say of the rest? For why, tell me, doth He " make the sun to rise on the evil and the good " i Did He withhold the rain for one year, would He not destroy all? And what if He caused . 8 Comp. Wisd. i. 14, xi. 24. Ecclus. xviii. 13, as above. Compare Ps. cxlv. 9 and Job