HOMILY IX.] HOMILIES ON PHILIPPIANS. They say not, They receive much, they are glut tons ; which words I hear now from some. They for their part, while they are building houses, and buying estates, still think they have nothing ; but if any priest is clothed in dress more bright than usual, and enjoys more than what is necessary for his sustenance, or has an attendant, that he may not be forced himself to act unbecomingly, they set the matter down for riches. And in truth we are rich even at this rate, and they ad mit it against their will ; for we, though we have but little, are rich, whilst they, though they get everything about them, are poor. How far shall our folly extend? does it not suffice to our punishment that we do no good deed, but must we add to it the punishment of evil speaking? For if what he has were your gifts, you lose your reward by upbraiding him for what you gave. In a word, if thou didst give it, why dost thou upbraid him? You have al ready borne witness to his poverty, by saying that what he has are your gifts. Why then dost thou upbraid? Thou shouldest not have given, didst thou intend so to do. But dost thou speak thus, when another gives? It is then more grievous, in that when thou thyself hast not given, thou upbraidest for another man s good deeds. How great reward thinkest thou those who are thus spoken of will receive ? It is for God s sake they thus suffer. How and wherefore ? Had they so willed, they might have taken up a trader s life, even though they received it not from their ancestors. For I hear many speak ing thus at random, when we say that a certain man is poor. Had he willed, they say, he might have been rich, and then tauntingly add, His father, his grandfather, and I know not who was so ; but now see what a robe he wears ! But what? tell me, ought he to go about naked? You then start nice questionings on these points, but see lest thou thus speakest against thyself. Listen to that exhortation of Christ, which says, "Judge not that ye be not judged." (Matt. vii. i.) He might, it is true, if he had willed, have led a trader s or a merchant s life, and would surely not have lacked. But he would not. What then, says one, is he here profited? Tell me, what is he profited? Does he wear silken robes ? Does he proudly clear his way through the forum with a troop of followers? Is he borne along on horseback? Does he build houses, having where to dwell? If he act so, I too accuse him, and spare him not, but de clare that he is unworthy of the priesthood. For how can he exhort others not to spend their time on these superfluities, who cannot advise himself? But if he has sufficient for support, is he therefore doing wrong ? Would you have him lead a vagabond life, and beg ? Wouldest not thou too, his disciple, be put to shame ? But if thy father in the flesh did this, thou wouldest think shame of the thing. If thy spiritual father be compelled so to do, wilt thou not veil thy head, and even think thou art sinking into the earth ? It is written, " A father s dishonor is a reproach to the children." (Kcclus. iii. n.) But what? Should he perish with famine? This were not like a pious man ; for God willeth it not. But what do they straightway philosophize? It is written, say they, "Get you no gold, nor silver, nor brass in your purses, neither two coats, nor yet staves" (Matt. x. 9, 10), whilst these men have three or four garments, and beds well spread. I am forced now to heave a bitter sigh, and, but that it had been indecorous, I had wept too ! How so? Because we are such curious searchers into the motes of others, while we feel not the beams in our own eyes. Tell me, why sayest thou not this to thyself? The answer is, Because the command is laid only on our Teachers. When then Paul says, " having food and covering we shall be therewith con tent" (i Tim. vi. 8), says he this only to Teachers? By no means, but to all men; and this is clear, if we will begin farther back. For what does he say? " Godliness with contentment is great gain (i Tim.vi.6) ; forwe brought noth ing into this world, it is certain that neither can we carry anything out" (i Tim. vi. 7) ; he then straightway adds, " And having food and cover ing, we shall be therewith content ; but they that desire to be rich, fall into a temptation and a snare, and many foolish and hurtful lusts." (i Tim. vi. 8, 9.) You see that this is spoken to all ; and how is it when he says again, " Make not provision for the flesh to fulfill the lusts thereof" (Rom. xiii. 14), is not this said abso lutely to all? and what when he says, "Meats for the belly, and the belly for meats, but God shall bring to nought both it and them " (i Cor. vi. 13) ; or what when he says, " But she that giveth herself to pleasure, is dead while she liveth" (i Tim. v. 6), speaking of a widow. Is then the widow a Teacher ? Has not he said himself, " But I permit not a woman to teach, nor to have dominion over a man " ? ( i Tim. ii. 12.) But if a widow, in old age, (and age has need of great attendance,) and a woman s nature too, (for the woman s sex, being weak, has need of more refreshment,) if then,where there is both the age and the nature, he suffers her not to live in luxury, but even says that she is dead, (for he did not simply forbid a life of luxury, but said, " she who giveth herself to luxury is dead while she liveth,") and thus hath cut her off, (for she that is dead is cut off,) what indulgence then will any man have, who does those things, for which a woman and an aged one too is punished ? Yet no one gives a thought to these things,