Philippians i. 18-20.-"And therein I rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death."
None of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended there against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy. For that of those without, i.e. the heathen, is mere words, and childish toys. But it is not of these we now speak, but at present concerning the things of Paul. That blessed one had both the Emperor for his enemy, and in addition, many other foes many ways afflicting him, even with bitter slander. And what says he? Not only do I not grieve nor sink beneath these things, but "I even rejoice, yea, and will rejoice," not for a season, but always will I rejoice for these things. "For I know that this shall turn out to my salvation," that which is to come, when even their enmity and jealousy towards me further the Gospel. "Through your supplication," he adds, "and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope." Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? still he writes to the Philippians, I may be saved "through your supplication," I who have gained salvation through countless achievements. "And the supply," saith he, "of the Spirit of Jesus Christ." It is as though he said, if I am thought worthy of your prayers, I shall also be thought worthy of more grace. For the meaning of "supply" is this, if the Spirit be supplied to me, be given to me more abundantly. Or he is speaking of deliverance, "unto salvation"; that is, I shall also escape the present as I did the former danger. Of this same matter he says, "At my first defense no one took my part, but all forsook me; may it not be laid to their account. But the Lord stood by me, and strengthened me." (2 Tim. iv 16.) This then he now predicts: "Through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope," for thus do I hope. For that he may persuade us not to leave the whole matter to the prayers made for us, and contribute nothing ourselves, behold how he lays down his own part, which is Hope, the source of all good, as the Prophet says. "Let thy mercy, O Lord, be upon us, according as we have hoped in Thee." (Ps. xxxiii. 22) And as it is written in another place, "Look to the generations of old and see, did any one hope in the Lord, and was made ashamed?" (Ecclus. ii. 10.) And again,this same blessed one says, "Hope putteth not to shame." (Rom. v. 5.) This is Paul's hope, the hoping that I shall nowhere be put to shame.
"According to my earnest expectation and hope," says he, "that in nothing shall I be put to shame." Do you see how great a thing it is to hope in God? Whatever happens, he says, I shall not be put to shame, i.e. they will not obtain the mastery, over me, "but with all boldness, as always, so now also, Christ shall be magnified in my body." They forsooth expected to catch Paul in this snare, and to quench the preaching of the Gospel, as though their craftiness were of any power. This then, he says, shall not be so, I shall not now die, but "as always, so now also, Christ shall be magnified in my body." How so? Ofttimes have I fallen into dangers, when all men gave us up, and what is more, when I myself did. For "we had the answer of death within ourselves" (2 Cor. i. 9), but from all the Lord delivered me, so now too he shall be magnified in my body. What then? Lest any one should suppose and say, If you die, will He not then be magnified? Yes, he answers, I know He will; for this cause I did not say that my life alone shall magnify him, but my death too. At present he means "by life"; they will not destroy me; even did they so, Christ will even thus be magnified. How so? Through life, because He delivered me, but through my death, because even death itself could not persuade me to deny Him, since He gave me such readiness, and made me stronger than death. On the one hand because He freed me from peril; on the other, because He suffered me not to fear the tyranny of death: thus shall he be magnified through life and death. And this he says, not as though he were about to die, but lest on his death they should be affected as men are apt to be.
But that you may know these his words did not point to immediate death, the thought that pained them most, see how be relieves it by almost saying, These things I say, not as one about to die; wherefore he soon after adds, "And having this confidence I know that I shall abide, yea and abide with you all." "In nothing," says he, "shall I be put to shame"; that is, death brings no shame to me, but rather great gain. Why so? Because I am not immortal, but I shall shine more brightly than if I were so, for it is not the same thing for one immortal, and for one who is mortal, to despise death; so that not even instant death is shame to me, yet shall I not die; "in nothing shall I be put to shame," neither in life nor death. For I will bear either nobly, whether life or death. Well says he! This is the part of a Christian soul! but he adds, "with all boldness." Seest thou how entirely I am freed from shame? For if the fear of death had cut short my boldness, death would have been worthy of shame, but if death at its approach cast no terror on me, no shame is here; but whether it be through life I shall not be put to shame, for I still preach the Preaching, or whether it be through death I shall not be put to shame; fear does not hold me back, since I still exhibit the same boldness. Do not, when I mention my bonds, think shame of the matter; so manifold good hath it caused to me, that it hath even given confidence to others. For that we should be bound for Christ, is no shame, but for fear of bonds to betray aught that is Christ's, this is shame. When there is no such thing, bonds are even a cause of boldness. But since I have ofttimes escaped dangers, and have this to boast of to the unbelievers, do not straightway think I am put to shame, if now it should turn out otherwise. The one event no less than the other gives you boldness. Note how he brings this forward in his own person, which he does in many places, as in the Epistle to the Romans; "For I am not ashamed of the Gospel." (Rom. i. 16.) And again in that to the Corinthians; "And these things I have in a figure transferred to myself and Apollos." (1 Cor. iv. 6.)-"Whether by life or by death": this he says not as in ignorance, (for he knew that he was not then to die, but some time after); yet even now does he prepare their soul.
Ver. 21. "For to me," he says, "to live is Christ, and to die is gain."
For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. Since, then, not even in the present life is it so, "but that life which I now live in the flesh I live in faith;" so I say in that state also, "I live, yet not I, but Christ liveth in me." (Gal. ii. 20.) Such ought a Christian to be! I live not, he says, the common life. How livest thou then, O blessed Paul? Dost thou not see the sun, dost thou not breathe the common air? art thou not nourished with the same food as others? dost thou not tread the earth as we? needest thou not sleep, nor clothing, nor shoes? what meanest thou by, "I live not"? how dost thou not live? Why boastest thou thyself? No boasting is here. For if indeed the fact did not witness to him, a man might with some show have called it boasting; but if facts do witness, how is boasting here? Let us then learn how he lives not, for he himself says in another place, "I have been crucified to the world, and the world to me." (Gal. vi. 14.)Hear then how he says, "I no longer live." And how he says, "to me to live is Christ." The word "life" is much significant, beloved, as also the word "death." There is this life of the body, there is the life of sin, as he himself elsewhere says, "But if we died to sin, how shall we any longer live therein?" (Rom. vi. 2.) It is then possible to live the life of sin. Attend diligently, I entreat you, lest my labor be vain. There is the life everlasting and immortal; with eternal life the heavenly; "for our citizenship" says he "is in heaven" (Phil. iii 20.) There is the life of the body whereof he speaks, "through him we live and move and have our being." (Acts xvii. 28.) He does not then deny that he lives the natural life, but that of sin, which all men live. He who desires not the present life, how does he live it? He who is hastening to another, how does he live this life? He who despiseth death, how does he live this life? He who desires nothing, how does he live it? For as one made of adamant, though he were struck a thousand blows, would never attend to it, no more would Paul. And "I live," says he, "but no longer I," that is, no longer the old man; as again elsewhere, "Wretched man that I am, who shall deliver me out of the body of this death!" (Rom. vii. 24.) How too does he live who does nought for the sake of food, nought for the sake of clothing, nought for any of these present things? Such an one does not even live the natural life: he who takes thought for none of the things which sustain life, lives not. We live this life, whose every action regards it. But he lived not; he busied himself about nought of the things here. How then lived he? Just as we are accustomed to say, in common matters, such an one is not with me, when he does nothing that pertains to me. Again, in like sort, such a man lives not for me. Elsewhere he shows that he rejects not the natural life: "The life which I now live in the flesh, I live in the faith of the Son of God, who loved me, and gave himself for me" (Gal. ii. 20); i.e. a certain new life I live, an altered one. And truly all these things he said to comfort the Philippians. Think not, says he, that I shall be deprived of this life, for neither whilst alive did I live this life, but that which Christ willed. For tell me? He who despises money, luxury, hunger, thirst, dangers, health, safety, does he live this life? He who has nothing here, and is ofttimes willing to cast life away, if need be, and clings not to it, does he live this life? By no means. This I must make dear to you by a kind of example. Let us imagine some one in great wealth, with many servants, and much gold, and who makes no use of all these things; is such an one rich for all his wealth? By no means. Let him see his children dissipating his property, strolling idly about; let him feel no concern for them; when beaten let him not even be pained; shall we call him a man of wealth? By no means; although his wealth is his own. "To me," he says, "to live is Christ;" if you will enquire of my life, it is He. "And to die is gain." Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine. What then, while thou wert here, wert thou not Christ's? Yes, and in a high degree.
Ver. 22. "But if to live in the flesh,-if this is the fruit of my work, then what I shall choose I wot not."
Lest any should say, If what you say is life, wherefore hath Christ left you here? "It is," he says, "the fruit of my work;" so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear thee fruit? Yes! he answers. Where are now the heretics? Behold now; "to live in the flesh," this is "the fruit of his work." "That which I now live in the flesh, I live in faith;" therefore it is "the fruit of my work."
"And what I shall choose I know not." Marvelous! How great was his philosophy! How hath he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he saith, "to die is gain," by this he hath cast out the desire, but in that he saith, "to live in the flesh is the fruit of my work," here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, whilst to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God hath made thee live, that thou mayest live to Him. But thou, by living through corruption unto sin, makest thyself accountable for all blame. What sayest thou, tell me. Thou knowest not what to choose? Here hath he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. "What I shall choose," says he, "I know not." Is it in thine own power? Yes, he answers, if I would ask this grace of God.
Ver. 23. "I am in a strait betwixt the two, having the desire."
See the affection of this blessed one; in this way too he comforts them, when they see that he is master of his own choice, and that this is done not by man's sin, but by the dispensation of God. Why mourn ye, says he, at my death? It had been far better to have passed away long since. "For to depart," he says, "and to be with Christ, is very far better."
Ver. 24. "Yet to abide in the flesh is more needful for your sake."
These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. "It is good for me to depart and be with Christ," for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure "to be with Christ." What follows death is either good or ill.
Let us then not simply grieve for the dead, nor joy for the living simply. But how? Let us grieve for sinners, not only when dying, but also while living. Let us joy for the just, not only while living, but also when dead. For those though living are dead, while these although dead, yet live: those even while here are to be pitied of all, because they are at enmity with God; the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance, or by faith, but "face to face." (1 Cor. xiii. 12.)
Let us then not make wailings for the dead simply, but for those who have died in sins. They deserve wailing; they deserve beating of the breast and tears. For tell me what hope is there, when our sins accompany us Thither, where there is no putting off sins? As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, "In Sheol who shall give thee thanks?") (Ps. vi. 5), are they not worthy of our lamentation? Let us wail for those who depart hence in such sort; let us wail, I hinder you not; yet in no unseemly way, not in tearing our hair, or baring our arms, or lacerating our face, or wearing black apparel, but only in soul, shedding in quiet the bitter tear. For we may weep bitterly without all that display. And not as in sport only. For the laments which many make differ not from sport. Those public mournings do not proceed from sympathy, but from display, from emulation and vainglory. Many women do this as of their craft. Weep bitterly; moan at home, when no one sees you; this is the part of true sympathy; by this you profit yourself too. For he who laments another in such sort, will be much the more earnest never to fall into the same sins. Sin henceforth will be an object of dread to thee. Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! they indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, "Verily I say unto you, Except a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven." Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed hath some consolation; for hear the words of God Himself, when He says, "I will defend this city for Mine own sake, and for My servant David's sake." (2 Kings xx. 6.) If the remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain resulteth to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith, whilst the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we should be mutually assisted; else why hath He ordered us to pray for peace and the good estate of the world? why on behalf of all men? since in this number are included robbers, violaters of tombs, thieves, men laden with untold crimes; and yet we pray on behalf of all; perchance they may turn. As then we pray for those living, who differ not from the dead, so too we may pray for them. Job offered sacrifice for his children, and freed them from their sins. "It may be," said he, "that they have renounced God in their hearts." (Job i. 5.) Thus does one provide for one's children! He said not, as many do nowadays, I will leave them property; he said not, I will procure them honor; he said not, I will purchase an office; he said not, I will buy them land; but, "it may be that they have renounced God in their hearts." For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want any thing. "The Lord," saith one, "is my Shepherd, I shall not want." (Ps. xxiii. 4.) This is great wealth, this is treasure. If we have the fear of God, we want nothing; if we have not this, though we have royalty itself, we are the poorest of all men. Nothing is like the man that feareth the Lord. For "the fear of the Lord," it is said, "surpasseth all things." (Ecclus. xxv. 11.) This let us procure; let us do all things for its sake. If need be that we lay down our lives, if our body must be mangled, let us not spare them; let us do all, to obtain this fear. For thus shall we abound above all men; and shall obtain those good things to come in Christ Jesus our Lord, to whom, etc.
Homily IV.
Philippians i. 22-26.-"Then what I shall choose I wot not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; which is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me, through my presence with you again."
Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, "To depart is very far better." What sayest thou? when thou art about to change from earth to heaven, and to be with Christ, dost thou not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours "to depart and be with Christ," neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Art thou about to be with Christ? and dost thou say, "What I shall choose I wot not"? and not this only, but dost thou choose that which is here, "to abide in the flesh"? What in the world? didst thou not live an exceeding bitter life, in "watchings," in shipwrecks, in "hunger and thirst," and "nakedness," in cares and anxiety? "with the weak" thou wert "weak," and for those who "were made to stumble" thou dost "burn." (2 Cor. xi. 23, 29.) "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness." (2 Cor.vi. 5, 6.) "Five times" didst thou "receive forty stripes save one," "thrice" wast thou "beaten with rods, once" wast thou "stoned" "a night and a day" thou hast "been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren." (2 Cor. xi. 24-26.) Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, "Whosoever of you would be justified by the law, ye are fallen away from grace"? (Gal. v. 4.) How great was then thy grief, and still dost thou desire this perishing life? Had none of these things befallen thee, but had thy success, wherever success attended thee, been without fear, and full of delight, yet shouldest not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? what wrestler, when he might be crowned, would prefer to contend? what boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? what general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then dost thou, who livest a life so exceeding bitter, wish to remain still here? Didst thou not say, I am in dread, "lest by any means, after that I have preached to others, I myself should be rejected?" (1 Cor. ix. 27.) If for no other cause, yet surely for this, thou oughtest to desire thy release; were the present full of innumerable goods, yet for the sake of Christ thy Desire.
Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ's sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot which I have planted bear much fruit. (1 Cor. iii. 9). Didst thou not hear me, when I declared that I sought not "that which profited myself" (1 Cor. x. 33), but my neighbor? Heardest thou not these words, "I could wish that I myself were anathema from Christ" (Rom. ix. 3), that many might come unto Him? I, who chose that part, shall I not much rather choose this, shall I not with pleasure harm myself by this delay and postponement, that they may be saved?
"Who shall utter Thy mighty acts, O Lord" (Psa. cvi. 2), because Thou sufferedst not Paul to be hidden, because Thou madest manifest to the world such a man? All the Angels of God praised Thee with one accord, when Thou madest the stars (Job xxxviii. 7), and so too surely when Thou madest the sun, but not so much as when Thou didst manifest Paul to the whole world. By this, the earth was made more brilliant than the heaven, for he is brighter than the solar light, he hath shot forth more brilliant rays, he hath shed abroad more joyous beams. What fruit hath this man borne for us! not by making fat our corn, not by nurturing our pomegranates, but by producing and perfecting the fruit of holiness, and when falling to pieces, continually recovering them. For the sun itself can nothing profit fruits that are once decayed, but Paul has called out of their sins those who had manifold decays. And it gives place to the night, but he had mastery over the Devil. Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if "there is joy in heaven over one sinner that repenteth" (Luke xv. 7), while he at his first address caught multitudes, does he not fill with, joy the Powers above? What say I? It sufficeth that Paul should only be named, and the heavens leap for joy. For if when the Israelites "went forth out of Egypt, the mountains skipped like rams" (Psa. cxiv. 4), how great, thinkest thou, was the joy, when men ascended from earth to heaven!
Ver. 24. For this cause "to abide in the flesh is more needful for your sake."
And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell, ) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith "? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.
Ver. 26. "That your glorying may abound in Christ Jesus in me, through my presence with you again."
You see that this explains the word "abide with you." Behold his humility. Having said, "for your progress," he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, "That is, that we may be comforted together in you." (Rom. i. 11, 12.) Having previously said, "That I may impart unto you some spiritual gift." And what means, "That your glorying may abound"? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, "Your glorying in me, through my presence with you again"? Yes, he answers; "For what is our hope, or crown of glorying? Are not even ye?" (1 Thess. ii. 19.) Because "you are our glorying, even as we also are yours" (2 Cor. i. 14), i.e. that I may be able to rejoice in you greatly. How sayest thou, "That your glorying may abound"? I may glory the more when you make progress.
"Through my presence with you again." What then! Did he come to them? Search ye whether he came.
Ver. 27. "Only let your manner of life be worthy of the Gospel of Christ."
Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? "Only let your manner of life be worthy of the Gospel of Christ." What means this word "only," but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. "That whether I come and see you, or be absent, I may hear of your state." This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. "If," that is, "I hear that ye stand fast in one spirit, with one soul." This is what above all things unites believers, and maintains love unbroken, "that they may be one." (John xvii. 11.) For a "kingdom divided against itself shall not stand." (Mark iii. 24.) For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, "By this shall all men know that ye are My disciples, if ye love one another." (John xiii. 35.) That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when ye see me not coming faint. For even from report I can receive pleasure likewise.
What means, "In one spirit"? By the same gift of grace, viz. that of concord, and zeal; for the Spirit is one, and he shows it; for then are we able to stand in "one soul," also, when we all have "one Spirit." See how the word "one" is used for concord. See how their souls being many are called one. Thus was it of old. "For they were all," it is written, "of one heart and of one soul. Striving together for the faith of the Gospel." (Acts iv. 32.) Does he say, striving together for each other, as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.
Ver. 28. "And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation."
Well said he, "affrighted," this is what befalls us from our enemies, they only frighten. "In nothing" therefore, he says, whatever happens, whether dangers-whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if ye are thus affected, ye will straightway, by this means, make evident atonce their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their part is weak? "And this," he says, "comes from God."
Ver. 29. "For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf."
Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this girl. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.
Ver. 30. "Having the same conflict which ye saw in me"; i.e. ye have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, ye have heard, but "ye saw," for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, "Did ye suffer so many things in vain, if it be indeed in vain." (Gal. iii. 4.) And again, writing to the Hebrews, he said, "But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions." (Heb. x. 32, 33) And writing again to Macedonians, that is, to the Thessalonians, he said, "For they themselves report concerning us, what manner of entering in we had unto you." (1 Thess. i. 9.) And again, "For yourselves, brethren, know our entering in unto you, that it hath not been found vain." (1 Thess. ii. 1.) And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, "For ye took joyfully the spoiling of your possessions" (Heb. x. 34); and to others, "For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor" (Rom. xv. 26); and "your zeal hath stirred up very many of them." (2 Cor. ix. 2.)
Seest thou the praises of the men of that time? But we endure not so much as buffetings or blows, neither insult nor loss of our possessions: they were straightway zealous, and all of them strove as martyrs, whilst we hive grown cold in love toward Christ. Again I am constrained to accuse things present; and what shall I do? It is against my will, yet am I constrained. Were I able by my silence of things which are done, by holding my peace, and not mentioning aught, to remove them, it would behoove me to be silent. But if the contrary comes to pass; if not only are these things not removed by our silence, but even become worse, we are forced to speak. For he who rebukes sinners, if he does nought else, suffers them not to go farther. For there is no such shameless and rash soul, as not to turn, and remit the extravagance of its evil deeds, on hearing any one continually rebuking it. There is, there is indeed, even in the shameless, a small portion of shame. For God hath sown in our nature the seeds of shame; for since fear was insufficient to bring us to a right tone, He hath also prepared many other ways for avoiding sin. For example, that a man should be accused, fear of the enacted laws, love of reputation, the desire of forming friendships; for all these are paths to avoid sin. Ofttimes that which was not done for God's sake, was done through shame; that which was not done for God's sake, was done for fear of men. That which we seek for is, in the first place not to sin, and we shall afterwards succeed in doing this for God's sake. Else why did Paul exhort those, who were about to overcome their enemies, not by the fear of God, but on the score of waiting for the vengeance? "For by so doing," he says, "thou shalt heap coals of fire upon his head." (Rom. xii. 20.) For this is his first wish, that our virtue should be established. As I said then, there is in us a sense of shame. We have many good natural affections, which lead to virtue; as, for example, all of us men are naturally moved to pity, and no other good thing so inheres in our nature, but this alone. Whence any one might reasonably enquire, wherefore these seeds have above all others been sown in our nature, by which we melt at tears, by which we are turned to compassion, and are ready to pity. No one is naturally idle, no one is naturally regardless of his reputation, no one is naturally above emulation, but pity lies deep in every one's nature, however fierce and ungentle he be. And what wonder? we pity beasts, such a superabundance of pity lies deep in us. If we see a lion's whelp, we are somewhat affected; much more in the case of one of our race. See, how many maimed are there! and this is sufficient to lead us to pity. Nothing so much pleases God as mercy. Wherefore with this the priests were anointed, and the kings, and the prophets, for they had, in oil, a type of God's love to man; and they further learnt, that rulers should have a greater share of mercy. It showed that the Spirit is to come to men through mercy, since God pities and is kind to man. For, "Thou hast mercy upon all," it is written, "for Thou canst do all things." (Wisd. xi. 23.) For this cause they were anointed with oil: and indeed it was from mercy He appointed the priesthood. And kings were anointed with oil; and would one praise a ruler, he can make mention of nothing so becoming him as mercy. For pity is peculiar to power. Consider that the world was established by pity, and then imitate thy Lord. "The mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh." (Ecclus. xviii. 13.) How "upon all flesh"? Whether you mean sinners, or just men, we all need the mercy of God; we all enjoy it, be it Paul, be it Peter, or be it John. And listen to their own words; there is no need of mine. For what says this blessed one? "But I obtained mercy, because I did it ignorantly." (1 Tim. i. 13.) What then, was there afterwards no need of mercy? Hear what he says; "But I labored more abundantly than they all; yet not I, but the grace of God which was with me." (1 Cor. xv. 10.) And of Epaphroditus he says, "For indeed he was sick, nigh unto death; but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow." (Phil. ii. 27.) And again he says, "We were weighed down exceedingly, beyond our power, insomuch that we despaired even of life. Yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God, who delivered us out of so great a death, and will deliver." (2 Cor. i. 8, 2 Cor. i. 9, 2 Cor. i. 10.) And again, "And I was delivered out of the mouth of the lion; and the Lord will deliver me." (2 Tim. iv. 17, 2 Tim. iv. 18.) And everywhere we shall find him glorying in this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, "Satan hath desired to sift you as wheat; and I made supplication for thee, that thy faith fail not." (Luke xxii. 31, Luke xxii. 32.) John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, "Ye did not choose Me, but I chose you." (John xv. 16.) For we all have need of the mercy of God, as it is written, "The mercy of God is upon all flesh." But if these men needed the mercy of God, what should one say of the rest? For why, tell me, doth He "make the sun to rise on the evil and the good"? Did He withhold the rain for one year, would He not destroy all? And what if He caused overwhelming rain? what if He rained down fire? what if He sent flies? But what do I say? if He were so to do as He once did, would not all perish? If He were to shake the earth, would not all perish? It is now seasonable to say, "What is man, that Thou art mindful of him?" (Ps. viii. 4.) Were He only to threaten the earth, all men would become one tomb. "As a drop of water from the bucket," it is written, "so are the nations in His sight, they shall be counted as very small dust, as the turning of the balance." (Isa. xl. 15.) It were as easy for Him to destroy all things, and to make them again, as for us to turn the balance. He then who has such power over us, and sees us sinning every day, and yet punishes us not, how is it but by mercy He bears with us? Since beasts too exist by mercy: "Thou, Lord, wilt preserve both men and beasts." (Ps. xxxvi. 7.) He looked upon the earth, and filled it with living things. And wherefore? For thy sake! And wherefore did He make thee? Through His goodness.
There is nothing better than oil. It is the cause of light, and there also it is the cause of light "Then shall thy light break forth as the morning" (Isa. lviii. 8.), saith the Prophet, if thou showest pity upon thy neighbour. And as natural oil contains light, so then doth mercy [alms] grant us a great, a marvelous light. Much mention doth Paul, too, make of this mercy. In one place, hear him say, "Only that we should remember the poor." (Gal. ii. 10.) And in another, "If it be meet for me to go also." (1 Cor. xvi. 4.) And in every place, turn where you will, ye see him anxious about this very thing. And again, "And let our people also learn to maintain good works." (Tit. iii. 14.) And again, "These things are good and profitable unto men." (Tit. iii. 8.) Listen to a certain other one who saith, "Alms do deliver from death" (Tob. xii. 9.); If Thou takest away pity, "Lord, Lord, who shall stand" (Ps. cxxx. 3.); and it is said, If Thou enterest "into judgment with thy servant" (Ps. cxliii. 2.); "A great thing is man"; why? "and an honorable thing is a merciful man." (Prov. xx. 6, LXX.) For this is the true character of man, to be merciful, yea rather the character of God, to show 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 did God, being alone, create so many beings? 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. Let us show mercy to our neighbors, that mercy may be shown to us. These acts of mercy we show not so much to them, as lay up for ourselves against That Day. When the flame of the fire is great, this oil (mercy) is that which quenches the fire, and this brings light to us. Thus by this means shall we be freed from the fire of hell. For whence will He be compassionate and show mercy? Mercy comes of love! Nothing incenses God so much as to be pitiless. "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 hundred pence, and he caught him by the throat. Therefore 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, if at least he does not wish to injure himself; for he does not so much aggrieve the other (as he injures himself). For he either will follow him with vengeance, or he has not done so; but dost thou thyself, while not forgiving thy neighbor his sins, seek for a kingdom? Lest this should happen to us, let us forgive all, (for it is ourselves that we pardon,) that God may forgive us our sins, and so we may obtain the good things which are in store, through the grace and lovingkindness, etc.
Homily V.
Philippians ii. 1-4.-"If there is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, fulfil ye my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory; but in lowliness of mind, each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others."
There is nothing better, there is nothing more affectionate, than a spiritual teacher; such an one surpasses the kindness of any natural father. Do but consider, how this blessed 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 comfort in Christ," that 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 everything else. For if we did not prefer it to everything, we should not wish to receive in it our recompense for all things, nor say that through it all is represented. We indeed remind men of our carnal claims; for example, if a father were to say, If thou hast any reverence for thy father, if any remembrance of my care in nourishing thee, if any affection towards me, if any memory of the honor 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; he calls to our remembrance no carnal, but all of them spiritual benefits. That is, if ye wish to give me any comfort in my temptations, and encouragement in Christ, if any consolation of love, if ye wish to show any communion in the Spirit, if ye have any tender mercies and compassions, fulfil ye my joy. "If any tender mercies and compassions." Paul speaks of the concord of his disciples as compassion towards himself, thus showing that the danger was extreme, if they were not of one mind. If I can obtain comfort from you, if Ican obtain any consolation from our love, if I can communicate with you in the Spirit, if I can have fellowship with you in the Lord, if I can find mercy and compassion at your hands, show by your love the return of all this. All this have I gained, if ye love one another.
Ver. 2. "Fulfil ye my joy."
That the exhortation might not seem to be made to people who were still deficient, see how he says not, "do me joy," 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 thou? that we deliver thee from dangers? that we supply somewhat to thy need? Not so, but "that ye be of the same mind, having the same love," in which ye have begun, "being of one accord, of one mind." Just see, how often he repeats the same thing by reason of his great affection! "That ye be of the same mind," or rather, "that ye be of one mind." For this is more than "the same."
"Having the same love." That is, let it not be simply about faith alone, but also in all other things; for there is such a thing as to be of the same mind, and yet not to have love. "Having the same love," that is, love and be loved alike; do not thou enjoy much love, and show less love, so as to be covetous even in this matter; but do not suffer it in thyself. "Of one accord," he adds, that is, appropriating with one soul, the bodies of all, 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 shows when he says "of one mind." Let your mind be one, as if from one soul.
Ver. 3. "Doing nothing through faction."
He finally demands this of them, and tells them the way how this may be. "Doing nothing through faction or vainglory." 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 honor which is paid by the many, for it is not possible for a man to be the slave of praise, and also a true servant of God. How then shall we flee vainglory? for thou hast not yet told us the way. Listen then to what follows."But in lowliness of mind, each counting other better than himself." Oh how full of true wisdom, how universal a gathering-word of our salvation is the lesson he has put forth! If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. Do not then think him simply greater than thyself, but "better," which is a very great superiority, and thou dost not think it strange nor be pained thereby, if thou seest him honored. Yea, though he treat thee with scorn, thou dost bear it nobly, for thou hast esteemed him greater than thyself. Though he revile thee, thou dost submit. Though he treat thee ill, thou bearest it in silence. For when once the soul is fully assured 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 belong to his superiority.
Here then he instructs the one party to be thus minded. But when he too, who enjoys such honor from thee, is thus affected toward thee, consider what a double wall there is erected of gentle forbearance [comp. Phil. iv. 5]; for when thou esteemest him thus worthy of honor, and he thee likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself. The defense is threefold, and fourfold, yea manifold, for humanity is the cause of all good; and that you may learn this, listen to the prophet, saying, "Hadst thou desired sacrifice, I would have given it: Thou wilt not delight in burnt offerings. The sacrifice for God is a broken spirit, a broken and a contrite heart God will not despise." (Ps. li. 16, Ps. li. 17.) Not simply humility, but intense humility. As in the case of bodily substances, that which is "broken" will not rise against that which is "solid," but, how many ills soever it may suffer, will perish itself rather than attack the other, so too the soul, even if constantly suffering ill, will choose rather to die, than to avenge itself by attack.
How long shall we be puffed up thus ridiculously? For as we laugh, when we see children drawing themselves up, and looking haughty, or when we see them picking up stones and throwing them, thus too the haughtiness of men belongs to a puerile intellect, and an unformed mind. "Why are earth and ashes proud?" (Ecclus. x. 9.) Art thou highminded, O man? and why? tell me what is the gain? Whence art thou highminded against those of thine own kind? Dost not thou share the same nature? the same life? Hast not thou received like honor from God? But thou art wise? Thou oughtest to be thankful, not to be puffed up. Haughtiness is the first act of ingratitude, for it denies the gift of grace. He that is puffed up, is puffed up as if he had excelled by his own strength, and he who thinks he has thus excelled is ungrateful toward Him who bestowed that honor. Hast thou any good? Be thankful to Him who gave it. Listen to what Joseph said, and what Daniel. For when the king of Egypt sent for him, and in the presence of all his host asked him concerning that matter in which the Egyptians, who were most learned in these things, had forsaken the field, when he was on the point of carrying off everything from them, and of appearing wiser than the astrologers, the enchanters, the magicians, and all the wise men of those times, and that from captivity and servitude, and he but a youth (and his glory was thus greater, for it is not the same thing to shine when known, and contrary to expectation, so that its being unlooked for rendered him the more admirable); what then, when he came before Pharaoh? Was it "Yea, I know"? But what? When no one urged it on him, he said from his own excellent spirit, "Do not interpretations belong to God?" Behold he straightway glorified his Master, therefore he was glorified. And this also is no small thing. For that God had revealed it to him was a far greater thing than if he had himself excelled. For he showed that his words were worthy of credit, and it was a very great proof of his intimacy with God. There is no one thing so good as to be the intimate friend of God. "For if," says the Scripture, "he [Abraham] was justified by works, he hath whereof to glory, but not toward God." (Rom. iv. 2.) For if he who has been vouchsafed grace maketh his boast in God, that he is loved of Him, because his sins are forgiven, he too that worketh hath whereof to boast, but not before God, as the other (for it is a proof of our excessive weakness); he who has received wisdom of God, how much more admirable is he? He glorifies God and is glorified of Him, for He says, "Them that honor Me, I will honor." (1 Sam. ii. 30.)
Again, listen to him who descended from Joseph, than whom no one was wiser. "Art thou wiser," says he, "than Daniel?" (Ezek. xxviii. 3.) This Daniel then, when all the wise men that were in Babylon, and the astrologers moreover, the prophets, the magicians, the enchanters, yea when the whole of their wisdom was not only coming to be convicted, but to be wholly destroyed (for their being destroyed was a clear proof that they had deceived before), this Daniel coming forward, and preparing to solve the king's question, does not take the honor to himself, but first ascribes the whole to God, and says, "But as for me, O king, it is not revealed to me for any wisdom that I have beyond all men." (Dan. ii. 30.) And "the king worshiped him, and commanded that they should offer an oblation." (Dan. ii. 46.) Seest thou his humility? seest thou his excellent spirit? seest thou this habit of lowliness? Listen also to the Apostles, saying at one time, "Why fasten ye your eyes on us, as though by our own power or godliness we had made this man to walk? (Acts iii. 12.) And again, "We are men of like passions with you." (Acts xiv. 15.) Now if they thus refused the honors paid them, men who by reason of the humility and power of Christ wrought greater deeds than Christ (for He says, "He that believeth in Me shall do greater works than those that I do" (John xiv. 12, abr.)), shall not we wretched and miserable men do so, who cannot even beat away gnats, much less devils? who have not power to benefit a single man, much less the whole world, and yet think so much of ourselves that the Devil himself is not like us?
There is nothing so foreign to a Christian soul as haughtiness. Haughtiness, I say, not boldness nor courage, for these are congenial. But these are one thing, and that another; so too humility is one thing, and meanness, flattery, and adulation another.
I will now, if you wish, give you examples of all these qualities. For these things which are contraries, seem in some way to be placed near together, as the tares to the wheat, and the thorns to the rose. But while babes might easilybe deceived, they who are men in truth, and are skilled in spiritual husbandry, know how to separate what is really good from the bad. Let me then lay before you examples of these qualities from the Scriptures. What is flattery, and meanness, and adulation? Ziba flattered David out of season, and falsely slandered his master. (2 Sam. xvi. 1-3.) Much more did Ahitophel flatter Absalom. (2 Sam. xvii. 1-4.) But David was not so, but he was humble. For the deceitful are flatterers, as when they say, "O king, live for ever." (Dan. ii. 4.) Again, what flatterers the magicians are.
We shall find much to exemplify this in the case of Paul in the Acts. When he disputed with the Jews he did not flatter them, but was humble-minded (for he knew how to speak boldly), as when he says, "I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem." (Acts xxviii. 17.)
That these were the words of humility, listen how he rebukes them in what follows, "Well spake the Holy Ghost, By hearing ye shall hear, and shall in nowise understand, and seeing ye shall see, and in nowise perceive." (Acts xxviii. 25; ib. 26.)
Seest thou his courage? Behold also the courage of John the Baptist, which he used before Herod; when he said, "It is not lawful for thee to have thy brother Philip's wife." (Mark vi. 18) This was boldness, this was courage. Not so the words of Shimei, when he said, "Begone, thou man of blood" (2 Sam. xvi. 7.), and yet he too spake with boldness; but this is not courage, but audacity, and insolence, and an unbridled tongue. Jezebel too reproached Jehu, when she said, "The slayer of his master" (2 Kings ix. 31.), but this was audacity, not boldness. Elias too reproached, but this was boldness and courage; "I do not trouble Israel, but thou and thy father's house." (1 Kings xviii. 18.) Again, Elias spake with boldness to the whole people, saying, "How long will ye go lame on both your thighs?" (1 Kings xviii. 21, LXX.) Thus to rebuke was boldness and courage. This too the prophets did, but that other was audacity.
Would you see words both of humility and not of flattery, listen to Paul, saying, "But with me it is a very small thing that I should be judged of you, or of man's judgment; yea, I judge not mine own self. For I know nothing against myself, yet am I not hereby justified." (1 Cor. iv. 3, 1 Cor. iv. 4.) This is of a spirit that becomes a Christian; and again, "Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints"? (1 Cor. vi. 1.)
Would you see the flattery of the foolish Jews? listen to them, saying, "We have no king but Caesar." (John xix. 15.) Would you see humility? listen to Paul again, when he says, "For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake." (2 Cor. iv. 5.) Would you see both flattery and audacity? "Audacity" (1 Sam. xxv. 10.) in the case of Nabal, and "flattery" (1 Sam. xxiii. 20.) in that of the Ziphites? For in their purpose they betrayed David. Would you see "wisdom" (1 Sam. xxvi. 5-12.) and not flattery, that of David, how he gat Saul into his power, and yet spared him? Would you see the flattery of those who murdered Mephibosheth, whom also David slew? In fine, and as it were in outline, to sum up all, audacity is shown when one is enraged, and insults another for no just cause, either to avenge himself, or in some unjust way is audacious; but boldness and courage are when we dare to face perils and deaths, and despise friendships and enmities for the sake of what is pleasing to God. Again, flattery and meanness are when one courts another not for any right end, but hunting after some of the things of this life; but humility, when one does this for the sake of things pleasing to God, and descends from his own proper station that he may perform something great and admirable. If we know these things, happy are we if we do them. For to know them is not enough. For Scripture says, "Not the hearers of a law, but the doers of a law shall be justified." (Rom. ii. 13.) Yea, knowledge itself condemneth, when it is without action and deeds of virtue. Wherefore that we may escape the condemnation, let us follow after the practice, that we may obtain those good things that are promised to us, by the grace and love of our Lord Jesus Christ.
