HOMILY XII.] HOMILIES ON PHILIPPIANS. 241 care for his wife, his children, his daughters, his family, and possessed great wealth ; the other possessed nothing but the garment of hair. And why do I make mention of family, or wealth, or money, when it is possible that even one in a kingdom should lay hold on virtue, for the house of a king would be found more full of trouble than any private family. David then shone forth in his kingdom ; the purple and the dia dem rendered him not at all remiss. To another it was entrusted to preside over a whole people, I mean Moses, which was a more difficult task, for there the power was greater, whence the difficulty too became greater. Thou hast seen men approved in wealth, thou hast seen them in poverty also, thou hast seen them in marriage, thou hast seen them in virginity too ; on the contrary, behold some lost in marriage and in virginity, in wealth and in poverty. For example, many men have perished in marriage, as Sam son, 1 yet not from marriage, but from their own deliberate choice. Likewise in virginity, as the five virgins. In wealth, as the rich man, who disregarded Lazarus : in poverty, innumerable poor men even now are lost. In a kingdom, I can point to many who have perished, and in ruling the people. Wouldest thou see men saved in the rank of a soldier? there is Cornelius ; and in the government of a household ? there is the eunuch of the Ethiopian Queen. Thus is it universally. Ifwe use our wealth as is fit, noth ing will destroy us ; but if not, all things will destroy us, whether a kingdom, or poverty, or wealth. But nothing will have power to hurt the man, who keeps well awake. For tell me, was captivity any harm ? None at all. For consider, I pray thee, Joseph, who became a slave, and preserved his virtue. Con sider Daniel, and the Three Children, who be came captives, and how much the more they shone forth, for virtue shineth everywhere, is invincible, and nothing can put hindrances in its way. But why make I mention of poverty, and captivity, and slavery; and hunger, and sores, and grievous disease? For disease is more hard to endure than slavery. Such was Lazarus, such was Job, such was also Timothy, straitened by " often infirmities." (i Tim. v. 23.) Thou seest that nothing can obtain the mastery over virtue ; neither wealth, nor poverty, nor dominion, nor subjection, nor the preeminence in affairs, nor disease, nor contempt, nor aban donment. But having left all these things below, and upon the earth, it hastens towards Heaven. Only let the soul be noble, and nought can hin der it from being virtuous. For when he who 1 So on Ps. iv. (13). Some other Fathers speak more gently of Samson, as St. Augustine, contr. Gaud. I. 40, and Ser. 364, where, however, he says that if Samson was righteous, his righteousness is deeply hidden. works is in vigor, nothing external can hinder him ; for as in the arts, when the artificer is experienced and persevering, and thoroughly acquainted with his art, if disease overtakes him, he still hath it ; if he became poor, he still hath it ; whether he hath his tools in his hand or hath them not, whether he works or worketh not, he loseth not at all his art : for the science of it is contained within him. Thus too the virtuous man, who is devoted to God, manifests his art, if you cast him into wealth, or if into poverty, if into disease, if into health, if into dishonor, if into great honor. Did not the Apostles work in every state, " By glory and dishonor, by good report and evil report"? (2 Cor. vi. 8.) This is an athlete, to be prepared for everything ; for such is also the nature of virtue. If thou sayest, I am not able to preside over many, I ought to lead a solitary life ; thou offer- est an insult to virtue, for it can make use of every state, and shine through . all : only let it be in the soul. Is there a famine? or is there abundance? It shows forth its own strength, as Paul saith, " I know how to abound, and how to be in want." (Phil. iv. 12; Acts xxviii. 30.) Was he required to work ? He was not ashamed, but wrought two years. Was hunger to be undergone ? He sank not under it, nor wavered. Was death to be borne ? He became not de jected, through all he exhibited his noble mind and art. Him therefore let us imitate, and we shall have no cause of grief: for tell me, what will have power to grieve such an one ? Nothing. As long as no one deprives us of this art, this will be the most blessed of all men, even in this life as well as in that to come. For suppose the good man hath a wife and children, and riches, and great honor, with all these things he remain- eth alike virtuous. Take them away, and again in like sort he will be virtuous, neither over whelmed by his misfortunes, nor puffed up by prosperity, but as a rock standeth equally un moved in the raging sea and in calm, neither broken by the waves nor influenced at all by the calm, thus too the solid mind stands firm both in calm and in storm. And as little children, when sailing in a ship, are tossed about, whilst the pilot sits by, laughing and undisturbed, and delighted to see their confusion ; thus too the soul which is truly wise, when all others are in confusion, or else are inopportunely smiling at any change of circumstance, sits unmoved, as it were, at the tiller and helm of piety. For tell me, what can disturb the pious soul? Can death? This is the beginning of a better life. Can poverty? This helps her on toward virtue. Can disease? She regards not its presence. She regards neither ease, nor affliction ; for be ing beforehand with it, she hath afflicted her self. Can dishonor? The world hath been