Homilies on the Gospel of St. Matthew

^4. Do you see in what a state things were then, and how manifold was the war? And this is the beginning, when each of the things to be effected most required quiet. In what state then were they? For nothing hinders us from resuming the same things again. The first war was that of the deceivers; “For there shall come,” He says, “false Christs and false prophets:” the second, that of the Romans, “For you shall hear,” He says, “of wars:” the third, that which brings on the “famines:” the fourth, “the pestilences” and “the earthquakes:” the fifth, “they shall deliver you into afflictions:” the sixth, “you shall be hated of all men:” the seventh, “They shall betray one another, and hate one another” (an intestine war does He here make known); then, “false Christs,” and false brethren; then, “the love of the most shall wax cold,” which is the cause of all the ills.

Do you see numberless kinds of war, new and strange? Yet nevertheless in the midst of these things, and much more (for with the intestine wars was mingled also that of kinsmen), the gospel prevailed over the whole earth. “For the gospel,” He says, “shall be preached in the whole world.”

Where then are they who set up the power of a nativity and the cycle of times against the doctrines of the church? For who has ever recorded that another Christ appeared; that such a thing took place? Although they falsely affirm other things, that ten myriads of years passed, yet this they cannot even feign. Of what kind of cycle then would ye speak? For there was never another Sodom, nor another Gomorrha, nor another flood. How long do ye trifle, talking of a cycle and nativity?

How then, it is said, do many of the things they say come to pass? Because you have bereaved yourself of the help God bestows, and betrayed yourself, and placed yourself without His providence; therefore does the evil spirit turn and twist about your matters as he will.

But not so among the saints, or rather not even among us sinners, who utterly despise it. For although our practice is beyond endurance, yet because by God's grace we cling with much exactness to the doctrines of the truth, we are above the malice of the evil spirits.

And altogether, what is a nativity? Nothing else than injustice, and confusion, and that all things are borne along at random; or rather not at random only; but more than this, with folly.

“And if there is not any nativity, whence is such a one rich? Whence is such a one poor?”

I know not: for in this way I will for a time reason with you, instructing you not to be curious about all things; neither in consequence of this to go on at random and rashly. For neither because you are ignorant of this, ought thou to feign the things that are not. It is better to be ignorant well, than to learn ill. For he that knows not the cause, will come soon to the right one; but he who because he does not know the real cause, feigns one that is untrue, will not be able easily to receive the real; but he needs more both of labors and toil, in order to take away the former. For indeed on a tablet, if it have been wiped smooth, any one may easily write what he will, but when it is written upon, no longer in the same way, for we must first wipe out what has been ill written. And among physicians again, he that applies nothing, is far better than he that applies hurtful things; and he who builds unsoundly, is worse than he who does not so much as build at all; like as the land is far better that bears nothing, than that which bears thorns.

Let us not then be impatient to learn all things, but let us endure to be even ignorant of some things, that when we have found a teacher, we may not afford him double toil. Or rather many oftentimes have remained even incurably diseased, by carelessly entangling themselves in evil opinions. For neither is the toil the same to pluck up first what has taken root amiss, and then to sow, as to plant a clear ground. For in that case, he must overthrow first, and then put in other things; but in this, the hearing is ready.

Whence then is such a one rich? I will say, now; many acquire wealth, by God's gift; and many by His permission. For this is the short and simple account.

What then? It is said, does He make the whoremongers to be rich, and the adulterers, and him that has abused himself with mankind, and him that has made a bad use of his possessions? He does not make them, but permits them to be rich; and great is the difference, and quite infinite between making and permitting. But wherefore does He suffer it at all? Because it is not yet the time for judgment, that every one may receive according to his merits.

For what more worthless than that rich man, who gives not to Lazarus so much as of his crumbs? Nevertheless, he was more wretched than all, for he came to be possessed not even of a drop of water, and for this very cause most especially, that being rich he was cruel. For if there are two wicked men, who have not had the same portion here, but one in wealth, the other in poverty, they will not be similarly punished there, but the wealthier more grievously.

5. Do you not see at least even this man, suffering more fearfully because he had “received his good things?” Do thou also therefore, when you see in prosperity one who has become rich by injustice, groan, weep; for indeed this wealth is to him an addition of punishment. For like as they who sin much, and are not minded to repent, treasure up to themselves a treasure of wrath; even so they, who, besides not being punished, are even enjoying prosperity, will undergo the greater punishment.