fall of Jerusalem. Christ's power shewn.

XXIV.

999 solation, saying, But when ye shall see the abomination of Matt. desolation, spoken of by Daniel the Prophet, standing in the 15. holy place, let him that readeth understand. He referred them v. 15. to Daniel. And by abomination He meaneth the statue of him who then took the city, which he who desolated the city and the temple placed within the temple, wherefore Christ calleth it, of desolation. Moreover, in order that they might learn that these things will be while some of them are alive, therefore He said, When YE see the abomination of desolation.

18, 2.

[3.] Whence one may most marvel at Christ's power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Cæsar commanded all of them to be driven away1. Acts And the result was the same as if any one, (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and there being pirates, and those in the vessel plotting one against another,) were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the Heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and no where could they stand.

Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the Word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the

1000 Extreme difficulties overcome by the Gospel.

HOMIL. Apostles that came from thence, introducing new laws, prevailed even over the Romans.

LXXV. 3.

2.

O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked, and unarmed. What language can set forth this miracle? For they that teach, need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults.

But then were all the contraries to these. For while they did not seem worthy of credit, they were withdrawing from such as did seem worthy of it, those who had been deceived by them. So far from being loved, they were even hated, and were taking men away from what they loved, both habits, and hereditary customs, and laws.

Again, their injunctions had great difficulty; but the things, from which they were withdrawing men, much pleasure. And many were the perils, many the deaths, both themselves and they that obeyed them underwent, and together with all this, the time also occasioned them much difficulty, teeming with wars, tumults, disturbance, so that, even if there had been none of the things we have mentioned, it would have quite thrown all things into confusion.

We have good occasion to say, Who shall tell the mighty 1Ps.106, works of the Lord, and make all His praises to be heard1. For if his own people amid signs hearkened not to Moses, because of the clay only, and the bricks; who persuaded these that every day were beaten and slain, and were suffering incurable evils, to leave a quiet life, and to prefer thereto this which was teeming with blood and death, and that when they who preached it were strangers to them, and very hostile in every way? For I say not unto nations and cities and people, but into a small house let one bring in him that is hated of all that are in the house, and by him endeavour to bring them away from those whom they love, from father, and wife, and child, will he not surely be seen torn in pieces, before he hath opened his mouth? And if there be added moreover a tumult

Troublous times a great natural obstacle.

1001

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11-13.

and strife of husband and wife in the house, will they not MATT. stone him to death before he steps on the threshold? And if; he also be one whom they may readily despise, and who enjoins galling things, and commands them who are living in luxury to practise self restraint, and together with this the conflict be against those who are far more in numbers and who excel him, is it not quite manifest that he will be utterly destroyed? Yet nevertheless, this, which is impossible to be done in one house, this hath Christ accomplished in all the world, through precipices and furnaces, and ravines, and rocks, and land and sea at war with Him, bringing in the healers of the world.

And if thou art minded to learn these things more distinctly, I mean, the famines, the pestilences, the earthquakes, the other calamities, peruse the history about these things composed by Josephus, and thou wilt know all accurately. Therefore Himself too said, Be not troubled, for all must be; and, He that endureth to the end, the same shall be saved; and, The Gospel shall surely be preached in all the world. For when weakened and faint at the fear of what had been said, He braces them up by saying, Though ten thousand things be done, the Gospel must be preached in every part of the world, and then shall the end come.

[4.] Seest thou 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 saith, false Christs and false prophets: the second, that of the Romans, For ye shall hear, He saith, of wars: the third, that which bringeth on the famines: the fourth, the pestilences and the earthquakes: the fifth, they shall deliver you into afflictions: the sixth, ye shall be hated of all men: the seventh, They shall betray one another, and hate one another (an intestine war doth 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.

Seest thou 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,)

HOMIL. the Gospel prevailed over the whole earth. For the Gospel, He saith, shall be preached in the whole world.

LXXV.

4.

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 Gomorrah, 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 thou hast bereaved thyself of the help God bestows, and didst betray thyself, and didst place thyself without His Providence; therefore doth the evil spirit turn and twist about thy matters as he will.

But not so among the saints, or rather not even amongst 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 thee, instructing thee not to be curious about all things; neither in consequence of this to go on at random and rashly. For neither because thou art ignorant of this, oughtest thou to feign the things that are not. It is better to be ignorant well, than to learn ill. For he that knoweth 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 labours 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

XXIV.

False notions worse than none. Why bad men are rich. 1003 is written upon, no longer in the same way, for we must MATT. first wipe out what has been ill written. And amongst phy-14. sicians again, he that applies nothing, is far better than he that applies hurtful things; and he who builds unsoundly, is worse than he who doth 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 hath 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, doth He make the whoremongers to be rich, and the adulterers, and him that hath abused himself with mankind, and him that hath made a bad use of his possessions? He doth not make them, but permits them to be rich; and great is the difference, and quite infinite between making and permitting. But wherefore doth 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 giveth 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.] Dost thou not see at least even this man, suffering more fearfully because he had received his good things? Do thou also therefore, when thou seest in prosperity one who is become rich by injustice, groan, weep; for indeed this