50 The merciful man shall obtain Mercy. 1, 30. 10. 1 Cor. 16, 4. 14. Tit. 3, 8. Tob. 12, 9. 3. 2. Prov. 20, 6. LXX. And again, PHIL. light to seafaring men, thus here doth mercy grant us a great, a marvellous light on earth. Much mention doth Paul too Gal. 2, make of this mercy". In one place hear him say, Only that we should remember the poor. And in another, If it be meet that I go also. And in every place, turn where you will, ye see him anxious about this very thing. Tit. 3, And let ours also learn to maintain good works. These things are good and profitable unto men. the words of a certain one which saith, Alms do deliver from death; and another, If Thou takest away pity, Lord, Lord, Ps. 130, who shall stand; and it is written, If Thou enterest into judgPs. 143, ment with thy servant; another saith, A great thing is man, and an honourable thing is a merciful man. For this is the true character of man, to be merciful, yea rather the character of God, to shew mercy. Dost thou see, how strong is the mercy of God? This made all things, this formed the world, this made the angels, it was through mere goodness'. For this cause too He threatened hell, that we may attain unto the kingdom, and through mercy we do attain unto the kingdom. For wherefore, tell me, did God, being alone, create all things? was it not through goodness? was it not through love to men? If you ask why such and such things are, you will always find your answer in Goodness. Wherefore let us shew mercy to our neighbours, that mercy may be shewn to us. These acts of mercy we shew not so much to them, as lay up for ourselves against That Day. When the flame of fire shall be great, this mercy is that which will quench the fire, and bring light to us. Thus by this means shall we be freed from the fire of hell. For whence will God be compassionate and shew mercy? Does not mercy come of love? Nothing incenses God so much as to be pitiless. 66 "A man was brought to him who owed him ten thousand talents, and he was moved with compassion, and forgave him. And there were owing to that man from his fellow servant a God neither avenges nor forgives the revengeful. 51 IV. hundred pence, and he caught him by the throat. Therefore Hoм. the Lord delivered him to the tormentors, till he should pay what was due." Let us on hearing this be merciful to those who are our debtors in money or in sins. Let no one remember evils, except he wishes to punish himself. For if you forgive him not, you act unjustly not so much toward him as yourself. If thou takest vengeance on him, God will not avenge; if thou lettest him go, He will either avenge thee, or remit thy sins. And how, if thou forgivest not thy neighbour, dost thou seek that kingdom? Lest this should happen to us, let us forgive all, (for it is ourselves that we pardon,) that God may forgive us our trespasses, and so we may obtain the good things which are in store, through the grace and lovingkindness, &c. c So B. Sav. you annoy him not so much as you injure yourself. HOMILY V. χεται PHIL. ii. 1-4. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory: but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. (1) THERE is nothing better, there is nothing more affectionate, agie than a spiritual teacher; such an one surpasses' the kindness of any natural father. For consider, how this holy one entreats the Philippians concerning the things which were to their own advantage. What says he, in exhorting them concerning concord, that cause of all good things? See how earnestly, how vehemently, with how much sympathy he speaks, If there be therefore any consolation in Christ, that 2 B. one is, if ye have any comfort in Christ, as if he had said, If thou makest any account of me, if thou hast any care of me, if thou hast ever received good at my hands, do this. This mode of earnestness we use when we claim a matter which we prefer to every thing else. For if we did not prefer it to every thing, we should not wish to receive in it our recompense, and acknowledge that by it all affection is shewn. We indeed remind men of our carnal claims; for example, if a father were to say to his son, If thou hast any reverence for thy St. Paul would be repaid by their mutual love. 53 V. father, if any remembrance of my care in nourishing thee, Hoм. if any affection towards me, if any memory of the honour thou hast received of me, if any of my kindness, be not at enmity with thy brother; that is, for all those things, this is what I ask in return. But Paul does not so, for he calls to our remembrance no carnal, but all of them spiritual benefits. And what he says is this. If ye will give me any consolation in my temptations, and encouragement in Christ, if any comfort of love, if ye will shew any communion in the Spirit, if ye have any bowels and mercies, fulfil ye my joy. If any bowels and mercies. Paul speaks of the concord of his disciples as mercy towards himself, thus shewing that the danger was extreme, if they were not of one mind. If I can obtain consolation from you, if I can obtain any comfort from your love, if I can communicate with you in the Spirit, if I can communicate with you in the Lord, if I can find mercy and pity at your hands, shew by your love the return of all this. All this have 1 gained, if ye love one another. Ver. 2. Fulfil ye my joy. τοῦ εἰ That the exhortation might not seem to be made to people who were still deficient, see how he says not, "Cause me to rejoice," but fulfil my joy; that is, Ye have begun to plant it in me, ye have already given me some portion of peacefulness', but I desire to arrive at its fulness? Say, what wouldest 'rò (B. thou? that we deliver thee from dangers? that we supply somewhat to thy need? Not so, but that ye be like-minded, having the same love, in which ye have begun, being of one accord, of one mind. Oh how often does he repeat the same thing by reason of his great affection! That ye be likeminded, he says, yea rather, that ye be of one mind. For this he means by saying, as he proceeds, of one mind, which is more than of a like mind. Having the same love. That is, let it not be simply in faith alone, but in all other things; for there is such a thing as to be like-minded, and yet not to have love. Having the same love, that is, love and be loved alike; do not thou enjoy much love, and shew less love to others, so as to be covetous even in this matter; and though there be that do this, yet do not thou suffer it in thyself. Of one accord', he adds, that iv 2 χοι 54 Danger of vain-glory. True lowliness what. PHIL. is, with one soul, deeming the bodies of all to be your own, 2, 3. not in substance, for that is impossible, but in purpose and intention. Let all things proceed as from one soul. What means of one accord? He shews when he says of one mind. Ιφρόνημα, Let your mind' be one, as if from one soul. which is the act of the soul. τημα. and if Ver. 3. Let nothing be done through strife. He finally demands this of them, and tells them the way how this may be. Let nothing be done through strife or vain-glory. This, as I always say, is the cause of all evil. Hence come fightings and contentions. Hence come envyings and strifes. Hence it is that love waxes cold, when we love the praise of men, when we are slaves to the honour which is paid by the many, for it is not possible for a man to be the slave of praise, and to be a true servant of God. How then shall we flee vain-glory? for thou hast not yet told us the way. Listen then to what follows. But in lowliness of mind let each esteem other better than avyxg himself. Oh how full of true wisdom, how universal a gatheringword of our salvation is the lesson he has put forth! If thou feelest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully persuaded of it, then thou assignest him the 2 Ben. honour, and if thou assignest him the honour, thou wilt not omits, ambe displeased at seeing him honoured by another. Do not &c. then think him simply greater than thyself, but better3, which 3 ὑπερis a very great superiority, and thou wilt not think it strange nor be pained thereby, if thou seest him honoured. Yea though he treat thee with scorn, thou wilt bear it nobly, for thou hast esteemed him greater than thyself. Though he B. thou revile thee, thou wilt submit. Though he treat thee ill*, be spokthou wilt bear it in silence. For when once the soul is fully persuaded that he is greater, it falls not into anger when it is ill-treated by him, nor yet into envy, for no one would envy those who are very far above himself, for all things are put to the account of his excellence. ίχων. lit. above. en ill of.' (2) Here then he instructs the one party to be thus minded. But when he too, who enjoys such honour from thee, is thus affected toward thee, consider what a double wall there is erected of inoffensiveness; for when thou esteemest him thus worthy of honour, and he thee likewise, no painful thing can |