Homilies on the Statues

¹⁸ This then is the third cause of affliction; and the fourth is, that the saints might not be supposed to serve God from a hope of present prosperity. For many of those who live in debauchery, when blamed as they often are by many, and invited to the labours of virtue; and when they hear the saints commended for their cheerfulness under great hardships, attack their character on this ground; and not men only, but the devil himself has taken up this suspicion. For when Job was surrounded with great wealth, and enjoyed much opulence, that wicked demon, being reproached by God on his account, and having nothing to say; when he could neither answer the accusations against himself, nor impugn the virtue of this just man; took refuge at once in this defence, speaking thus, “Does Job fear you for nought?

Have you not made an hedge about him on all sides.” “For reward then,” says he, “that man is virtuous, enjoying thereby so much opulence.” What then did God? Being desirous to show, that it was not for reward that his saints serve Him, He stripped him of all his opulence; gave him over to poverty; and permitted him to fall into grievous disease. Afterwards reproving him, that he had suspected thus without cause, He says, “He yet holds fast his integrity; to no purpose did you move me to destroy his substance.”

For it is a sufficient reward, and compensation to the saints, that they are serving God; since this indeed to the lover is reward enough, to love the object of his love; and he seeks nothing besides, nor accounts anything greater than this. And if such be the case with regard to a man, much more in relation to God; which therefore that God might demonstrate, He gave more than the devil asked; for the latter said, “Put forth your hand, and touch him;” but God said not thus, but, “I deliver him unto you.”

For just as in the contests of the outer world, the combatants that are vigorous, and in high condition of body, are not so well discerned, when they are enwrapt all around with the garment soaked in oil; but when casting this aside, they are brought forward unclothed into the arena; then above all they strike the spectators on every side with astonishment at the proportion of their limbs, there being no longer anything to conceal them; so also was it with Job. When he was enveloped in all that wealth, it was not visible to the many, what a man he was.

But when, like the wrestler, that strips off his garment, he threw it aside, and came naked to the conflicts of piety, thus unclothed, he astonished all who saw him; so that the very theatre of angels shouted at beholding his fortitude of soul, and applauded him as he won his crown! For, as I have already observed, he was not so well seen of men, when clad in all that wealth, as when, casting it away like a garment, he exhibited himself naked as it were in a theatre, in the midst of the world, and all admired his vigor of soul, evidenced as this was not only by his being stripped of all things, but by the conflict, and by his patience in respect of his infirmity.

And as I said before, God Himself did not smite him; in order that the devil might not again say, “You have spared him, and hast not inflicted so great a trial as was necessary:” but he gave to the adversary the destruction of his cattle, and power over his flesh. “I am sure,” says He, “of this wrestler; therefore I do not forbid you to impose on him whatever struggles you desire.”. But as those who are well skilled in the sports of the palæstra, and have reason to rely on their art and bodily strength, often do not seize their antagonists upright, nor take an equal advantage, but suffer them to take them by the middle, that they may make a more splendid conquest; so also God gave to the devil to take this saint by the waist, that when he had overcome, after an attack so greatly to his disadvantage, and stretched his adversary on the ground, his crown might be so much the more glorious!