2, 9-11.

26.

88 Good men only really above brute animals.

PHIL. gather gold? Yet not as the Indian ants. Art thou proud because of thy health? Unreasoning creatures are far better than we both in habit of body, and in independence, for they Matt. 6, fear no poverty. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns. · And surely,' He means, God has not created the irrational animals superior to ourselves.' Dost thou mark what want of consideration is here? Dost thou observe the lack of all investigation? Dost thou observe the great advantage which we derive from an investigation of the points? He, whose mind is lifted up above all men, is found to be even lower than the irrational creatures.

But let us have pity upon him, and not follow his example; nor because the limits of our mortal nature are too narrow for his conceit of himself, let us proceed to lower him" to the level of the beasts that are without reason, but let us lift him up from thence, not for his own sake, for he derives no better fate, but that we may set forth the loving-kindness of God, and the honour which He has vouchsafed us. For there are things, yes, there are things wherein the irrational animals have no participation with us. And of what sort are these? Piety, and a life based on virtue. Here thou canst never speak of fornicators, nor of effeminate persons, nor of murderers, for from them we have been severed. And what then is this which is found here? We know God, His Providence we acknowledge, and are embued with true philosophy concerning immortality. Here let the irrational animals give place. They cannot contend with us in these points. We live in selfcommand". Here the irrational animals have nothing in common with us. For, while coming behind all of them, we exercise dominion over them; for herein lies the superiority of our dominion, that, while coming behind them, we yet bear rule over them: that thou mightest be instructed that the cause of these things is, not thyself, but God who made thee, and gave thee reason. We set nets and toils for them, we drive them in, and they are at our mercy.

Sobriety of mind, a compliant temper, mildness, contempt of money, are prerogatives of our race; but since thou who art

u So B. Edd. it.

B. om. let.'

* σωφρονούμεν. The word may be used of sobriety, chastity, or moderation.

Man's real excellencies and hopes..

89

VII.

For νοημένων.

one of those blinded by presumption1 hast none of these, HOM. thou doest well in entertaining notions either above the level, of mankind, or beneath the very irrational creatures. this is the nature of blind presumption and of audacity; it is either unduly elevated, or on the other hand it is equally depressed, never observing a proper proportion. We are equal to Angels in this respect, that we have a Kingdom pledged to us, the choir', unto which Christ is joined. He that is a man may be scourged, yet does he not succumb. A man laughs at death, is a stranger to fear and trembling, he does not covet the larger portion. So that they all who are not like this are beneath the irrational animals. For when in the things of the body thou wouldest have the advantage, but hast no advantage in the things that concern the soul, how art thou aught else than inferior to the irrational animals? For bring forward one of the vicious and unthinking, of those that are living in excess and to self2. The horse surpasses wλ10vogle. him in warlike spirit, the boar in strength, the hare in swiftness, the peacock in grace, the swan in fineness of voice, the elephant in size, the eagle in keenness of sight, all birds in wealth. Whence then dost thou derive thy title to rule the irrational creatures? from reason? But thou hast it not? for when thou ceasest to make a due use of it, thou dost on the other hand degenerate into something inferior to them; for when thou possessing reason art more irrational than they, it had been better hadst thou never from the first become capable of exercising reason. For it is not the same thing after having received dominion to betray the trust, but to let pass the season to receive it. That sovereign, who is below the level of his guards, had better never have had on the purple. And it is the very self-same thing in this case. Knowing then that without virtue we are inferior to the very irrational animals, let us exercise ourselves therein, that we may become men, yea rather Angels, and that we may enjoy the promised blessings, through the grace and lovingkindness of our Lord Jesus Christ, with Whom, &c.

2 ἡ μετὰ Χ χορεία, see Rev. xiv. 4.

HOMILY VIII.

(1)

PHIL. ii. 12—16.

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure. Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ.

THE admonitions, which we give, ought to be accompanied with commendations, for thus they become even welcome, when we refer those, whom we admonish, to that measure of zeal which they have themselves exhibited; as Paul, for instance, did here; and observe with what singular discretion; Wherefore, my beloved, he says; he did not say simply' be obedient,' not until he had first commended them in these words, as ye have always obeyed; i. e. ' it is not other men, but your own selves, whom I bid you take example by,' and why, much more in my absence? Ye seemed perhaps at that time to be doing every thing out of respect to me, and from a principle of shame, but that is no longer so; if then ye make it evident that ye now strive more earnestly, it is also made evident that neither then was it done out of consideration to me, but for God's sake.' Tell me, what wouldest thou?

Fear of God needful. How to learn it.

91

'not that ye give heed to me, but that ye work out your own Hoм. salvation with fear and trembling;' for it is impossible for VIII. one, who lives devoid of fear, to set forth any high or commanding example; and he said not merely with fear, but he added, and with trembling, which is an excessive degree of fear, as he was desirous to make them take the better heed. Such fear had Paul: and therefore he said, I fear lest having 1 Cor.9, preached to others, I myself should be a castaway. For if 27. without the aid of fear temporal things can never be achieved, how much less spiritual matters; for I desire to know, who ever learnt his letters without fear? who ever became a proficient in any art, without fear? But if, when the devil does not lie in the way, where indolence is the only obstacle, so much of fear is necessary merely in order that we may master that indolence which is natural to us; where there is so fierce a war, so great hindrances, how can we by any possibility be saved without fear?

12.

And how may this fear be produced? If we but consider that God is every where present, that He heareth all things, that He seeth all things, not only whatsoever is done and said, but also all that is in the heart, and in the depth of the soul, for He is a Discerner of the thoughts and intents of the Heb. 4, heart, if we so dispose ourselves, we shall not do or say or imagine aught that is evil. For, tell me, if thou hadst to stand constantly near the person of a ruler, wouldest not thou stand there with fear? and how standing in God's presence, dost thou laugh and throw thyself back, and not conceive fear and dread? Let it never be that thou despisest His longsuffering; for it is to bring thee to repentance that He is longsuffering; and when thou doest aught, never allow thyself to do it, without being sensible that God is present in all things, for He is present. So then whether eating, or preparing to sleep, or giving way to passion, or robbing another, or whatever thou art about, consider that God is standing by, and thou wilt never be led into laughter, never be inflamed with rage. If this be thy thought continually, thou wilt continually be in fear and trembling, forasmuch as thou art standing beside the King. The builder, though he be experienced, though he be perfectly master of his art, yet stands with fear and trembling, lest he fall down

12.

92 Fear and encouragement from God's working. PHIL. from the building. Thou too hast believed, thou hast per2,12-16. formed many good deeds, thou hast mounted high: secure thyself, be in fear as thou standest, and keep a wary eye, lest Eph. 6, thou fall thence. For manifold are the spiritual sorts of wickedPs.2,11. ness which aim to cast thee down. Serve the Lord with fear, he says, and rejoice unto Him with trembling. And how is rejoicing compatible with trembling? Yet this, be assured, is the only rejoicing; for when we perform some good work, and such as beseemeth those who do any thing with trembling, then only do we rejoice. Work out your own salvation with fear and trembling: he says not, 'work,' but work out, i. e. with much earnestness, with much diligence; but as he had said, with fear and trembling, and had thrown them into anxiety, see how he relieves their alarm: for what does he say? It is God that worketh in you. Fear not because I said, with fear and trembling. I said it not with this view, that thou shouldest give up in despair, that thou shouldest suppose virtue to be somewhat difficult to be attained, but that thou mightest be led to follow after it, and not spend thyself in vain pursuits; if this be the case, God will work all things. Do thou be bold; for it is God that worketh in you. If then He worketh, it is our part to bring a mind ever resolute, clenched and unrelaxed. For it is God that worketh in you both to will and to do. If He does Himself work in us to will, how dost thou exhort us? for if He works Himself even the will, the words, which you speak to us, have no meaning, that ye have obeyed; for we have not obeyed; it is without meaning that thou sayest, with fear and trembling; for the whole is of God.' It was not for this that I said to you, for He worketh in you both to will and to do, but my object was to relieve your anxiety. If thou wilt, in that case He will work in thee to will.' Be not affrighted, or wearied; both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. For instance, I desire to do some good work: He has wrought the good work itself, and by means of it He has wrought also the will. Or he says this in the excess of his piety, as when he declares that our welldoings are gifts of grace.

a

6

a So B. Edd. ' he.'