HOMILY II.] HOMILIES ON PHILIPPIANS. 191 numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape ; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way. By that other course they would have extin guished the wrath of the Emperor, they would have let him go at large and preach again ; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone. Then, " and therein," says he, " I rejoice, yea, and will rejoice." What means, " yea, I will rejoice " ? Even if this be done still more, he means. For they cooperate with me even against their will ; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punish ment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own ! How else would a hater and an enemy of their salvation have arranged all this ? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads ? Ver. 19. " For I know," says he, "that this shall turn to my salvation through your supplica tion, and the supply of the Spirit of Jesus Christ." Nothing is more villainous than the Devil. So does he everywhere involve his own in unprofit able toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment. For not only does he command them the preaching of the Gospel, but likewise fasting and virginity, in such sort as will not only deprive them of their reward, but will bring down heavy evil on those who pursue that course. Con cerning whom he says elsewhere, also, " Branded in their own conscience as with a hot iron." (i Tim. iv. 2.) Wherefore, I beseech you, let us give thanks to God for all things, since he hath both light ened our toil, and increased our reward. For such as among them live in virginity enjoy not the rewards, which they do who among us live chastely in wedlock; but they who live as virgins among the heretics are subject to the condemnation of the fornicators. All this springs from their not acting with a right aim, but as accusing God s creatures,1 and His un speakable Wisdom. Let us not then be sluggish. God hath placed before us contests within measure, having no toil. Yet let us not despise them for this. For if the heretics put themselves to the stretch in unprofitable toils, what excuse shall we have if we will not endure those which are less, and which have a greater reward? For which of Christ s ordinances is burdensome? which is grievous ? Art thou unable to live a virgin life ? Thou art permitted to marry. Art thou unable to strip thyself of all thou hast? Thou art permitted to supply the needs of others from what thou hast. Let "your abundance be a supply for their want." (2 Cor. viii. 14.) These things indeed appear burdensome. What things ? I mean to despise money, and to over come the desires of the body. But His other commands require no cost, no violence. For tell me, what violence is there in speaking no ill, in simply abstaining from slander? 2 What violence is there in envying not another man s goods? What violence in not being led away by vain-glory? To be tortured, and endure it, is the part of strength. The exercise of philosophy is the part of strength. To bear poverty through life is the part of strength. It is the part of strength to wrestle with hunger and thirst. Where none of these things are, but where you may enjoy your own, as becomes a Christian, without envying others, what vio lence is there? From this source springs envy ; nay, rather all evils spring from no other source than this, that we cleave to things present. For did you hold money and the glory of this world to be nought, you would not cast an evil eye on its possessors. But since you gape at these things, and idolize them, and are flattered by them, for this reason envy troubles you, and vain-glory ; it all springs from idolizing the things of the present life. Art thou envious because another man is rich? Nay, such an one is an object for pity and for tears. But you laugh and answer straight, I am the object for tears, not he ! Thou also art an object for tears, not because thou art poor, but because thou thinkest thyself wretched. For we weep for those who have nothing the matter, and are discontented, not because they have anything the matter, but because, without having, they think they have. For example : if any one, cured of a fever, still is restless and rolls about, lying in health on his bed, is he not more to be wept for than those in fever, not that he has a fever, for he has none, but because having no sickness he still thinks he has? And thou art an object for tears just > See on i Tim. iv. Horn. xii. and article Manichees in indices. - Or " in keeping from needless evil speaking."