HOMILY I.] HOMILIES ON PHILIPPIANS. 187 Since then it is possible also in other ways 1 to partake of grace, and of trials, and of tribula tions, let us also, I beseech you, be partakers. How many of those who stand here, yea, rather all, would fain share with Paul in the good things to come ! It is in your power if ye are willing, on behalf of those who have succeeded to his ministry, when they suffer any hardship for Christ s sake, to take their part and succor them. Hast thou seen thy brother in trial ? Hold out a hand ! Hast thou seen thy teacher in con flict? Stand by him ! But, says one, there is no one like Paul ! now for disdain ! now for criticism ! So there is no one like Paul? Well, I grant it. But, " He that receiveth," saith He, " a prophet in the name of a prophet, shall re ceive a prophet s reward." (Matt. x. 41.) For was it for this that these were honored, that they cooperated with Paul? Not for this, but because they cooperated with one who had undertaken the preaching. Paul was honorable for this, that he suffered these things for Christ s sake. There is indeed no one like Paul. No, not even but a little approaching to that blessed one. But the preaching is the same as it was then. And not only in his bonds did they have fel lowship with him, but also from the beginning. For hear him saying, " And ye yourselves also know, ye Philippians, that in the beginning of the Gospel, no Chutch had fellowship with me in the matter of giving and receiving, but ye only." (Phil. iv. 15.) And even apart from trials, the teacher has much labor, watching, toiling in the word, teaching, complaints, accusations, im putations, envyings; Is this a little matter, to bear ten thousand tongues, when one might have but one s own anxieties ? Alas ! what shall I do ? for I am in a strait between two things. I long to urge you on and encourage you to the alli ance and succor of the saints of God ; but I fear lest some one should suspect another thing, that I say this not for your sakes, but for theirs. But know that it is not for their sakes I say these things, but for your own. And if ye are willing to attend, I convince you by my very words ; the gain is not equal to you and to them. For ye, if ye give, will give those things from which, willing or unwilling, ye must soon after part, and give place to others ; but what thou receivest is great and far more abundant. Or, are ye not so disposed, that in giving ye will re ceive? For if ye are not so disposed, I do not even wish you to give. So far am I from mak ing a speech for them ! Except one have first so disposed himself, as receiving rather than giv ing, as gaining ten thousand fold, as benefited 1 ereoms, in other ways than by actually undergoing the trials; but Savile conjectures Tfpoi;, " with others." rather than a benefactor, let him not give. If as one granting a favor to the receiver, let him not give. For this is not so much my care, that the saints may be supported. For even if thou give not, another will give. So that what I want is this, that you may have a relief from your own sins. But he that gives not so will have no relief. For it is not giving that is doing alms, but the doing it with readiness; the rejoicing, the feeling grateful to him that receives. For, "not grudgingly," saith he, "or of necessity ; for God loveth a cheerful giver." ( 2 Cor. ix. 7.) Except then one so give, let him not give : for that is loss, not alms. If then ye know that ye will gain, not they, know that your gain becomes greater. 2 For as for them the body is fed, but your soul is approved ; for them, not one of their sins is forgiven when they receive, but for you, the more part of your offenses is removed. Let us then share with them in their great prizes. 3 When men adopt kings they do not think they give more than they receive. Adopt thou Christ, and thou shalt have great security. Wilt thou also share with Paul? Why do I say Paul when it is Christ that receiveth? But that ye may know that all is for your sakes that I say and do, and not of care for the comfort of others, if there is any of the rulers of the church that lives in abundance and wants nothing, though he be a saint, give not, but pre fer to him one that is in wanf, though he be not so admirable. And wherefore ? Because Christ too so willeth, as when He saith, " If thou make a supper or a dinner, call not thy friends, neither thy kinsmen, but the maimed, the lame, the blind, that cannot recompense thee." (Luke xiv. 12.) For it is not indiscriminately that one should pay such attentions, but to the hungry, but to the thirsty, but to those who need cloth ing, but to strangers, but to those who from riches have been reduced to poverty. 4 For He said not simply, " I was fed," but I was an hungered," for, "Ye saw me an hungered," He says, "and fed me." (Matt. xxv. 35.) Twofold is the claim, both that he is a saint and that he is hungry. For if he that is simply hungry ought to be fed, much more when he is a saint too that is hungry. If then he is a saint, but not in need, give not ; for this were no gain. For neither did Christ enjoin it ; or rather, neither is he a saint 5 that is in abundance and receiveth. Seest thou that it is not for filthy lucre that these things have been said to you, but for your profit? Feed the hungry, that thou mayest not 2 i.e. than if ye did not acknowledge this. s al. " in their toils in order that we may share also in their grent [This last clause was wanting in the text of the printed e< is earlier than the Benedictine. It is found in a good group of MSS. J. A. B.] , There is a MS. discourse of St. Macarius on the danger ol monastic life in a town, from the multitude of presents.