Homilies on the Statues

^14. For of the diversified and manifold affliction which befalls the saints, I have reasons eight in number to declare unto your love. Therefore let all direct themselves to me with the strictest attention, knowing that there will be no pardon nor excuse left us hereafter for stumbling at the things which happen, if after all, when there are so many reasons, we are just as much perplexed and disturbed as if there were not one to be found.

The first reason then is, that God permits them to suffer evil, that they may not too easily be exalted into presumption, by the greatness of their good works and miracles.

The second, that others may not have a greater opinion of them than belongs to human nature, and take them to be gods and not men.

The third, that the power of God may be made manifest, in prevailing, and overcoming, and advancing the word preached, through the efficacy of men who are infirm and in bonds.

The fourth, that the endurance of these themselves may become more striking, serving God, as they do, not for a reward; but showing even such right-mindedness as to give proof of their undiminished good will towards Him after so many evils.

The fifth, that our minds may be wise concerning the doctrine of a resurrection. For when you see a just man, and one abounding in virtue, suffering ten thousand evils, and thus departing the present life, you are altogether compelled, though unwillingly, to think somewhat of the future judgment; for if men do not suffer those who have laboured for themselves, to depart without wages and recompense; much more cannot God design, that those who have so greatly laboured should be sent away uncrowned. But if He cannot intend to deprive those of the recompense of their labours eventually, there must needs be a time, after the end of the life here, in which they will receive the recompense of their present labours.

The sixth, that all who fall into adversity may have a sufficient consolation and alleviation, by looking at such persons, and remembering what sufferings have befallen them.

The seventh, that when we exhort you to the virtue of such persons, and we say to every one of you, “Imitate Paul, emulate Peter,” ye may not, on account of the surpassing character of their good works, slothfully shrink from such an imitation of them, as deeming them to have been partakers of a different nature.

The eighth, that when it is necessary to call any blessed, or the reverse, we may learn whom we ought to account happy, and whom unhappy and wretched.

These then are the reasons; but it is necessary to establish them all from the Scriptures, and to show with exactness that all that has been said on this subject is not an invention of human reasoning, but the very sentence of the Scriptures. For thus will what we say be at once more deserving of credit, and sink the deeper into your minds.