HOMILY V.] HOMILIES ON TIMOTHY. 495 And although he is not a philosopher with re spect to futurity ; yet he fears and trembles at what may befall him here, lest he may have some retribution in his property, his children, his family, or his life. For many such visitations (iod inflicts. For since the doctrine of the Resurrection is not sufficient to bring all men to reason, He affords even here many proofs of His righteous judgment, and exhibits them to the world. One who has gained wrongfully is with out children, another falls in war, another is maimed in his body, another loses his son. He considers these things, on these his imagination dwells, and he lives in continual fear. Know you not what the unrighteous suffer ? Is there no bitterness in these things? And were there nothing of this sort, do not all condemn him, and hate and abhor him, and think him less rational than a beast, even those who are them selves unrighteous ? For if they condemn them selves, much more do they condemn another, calling him rapacious, fraudulent, a pestilent fel low. What pleasure then can he enjoy? He has only the heavier care and anxiety to pre serve his gains, and the being more anxious and troubled. For the more wealth any one gets about him, the more painful watchfulness does he store up for himself. Then what are the curses of those whom he has wronged, their pleadings against him? 1 And what, if sickness should befall him? For it is impossible for one, who has fallen into sickness, however atheistically he may be inclined, not to be anxious about these things, not to be thoughtful, when he is unable to do anything. For as long as we are here, the soul enjoying itself, does not tolerate painful thoughts : but when it is about to take its flight from the body, then a greater fear con strains it, as entering into the very portals of judgment. Even robbers, whilst they are in prison, live without fear, but when they are brought to the very curtain of the court," they sink with terror. For when the fear of death is urgent, like a fire consuming all things besides, it obliges the soul to philosophize, and to take thought for futurity. The desire of wealth, the love of gain, and of bodily pleasures, no longer possesses it. These things passing away like clouds, leave the judging faculty clear, and grief entering in softens the hard heart. For nothing is so opposite to philosophy, as a life of pleas ure ; nor, on the other hand, is anything so favorable to philosophy as affliction. Consider what the covetous man will then be. For, " an hour of affliction," it is said, " maketh a man forget much pleasure." (Ecclus. ii. 27.) What will then be his state, when he considers those whom he has robbed, and injured, and de frauded, when he sees others reaping the fruits of his grasping, and himself going to pay the penalty ? For it cannot, indeed it cannot be, that when fallen into sickness he should not reflect upon these things. For often the soul of itself is distracted with agony and terror. What a bitterness is this, tell me ! And-with every sick ness these things must be endured. And what will he not suffer when he sees others punished or put to death ? These things await him here. And as to what he must undergo hereafter, it is not possible to say what punishment, what vengeance, what tor ments, what racks are reserved for him There. These things we declare. " He that hath ears to hear, let him hear." (Luke viii. 8.) We are for ever discoursing of these things, not willingly, but of necessity. For we could wish there were no obligation to mention such things at all. But since it must be, we would at least, by a little medicine, deliver you from your disease, and re store you to health. But whilst you remain in this sickness, it would show a mean and weak spirit, not to say cruelty and inhumanity, to de sist from the healing treatment. For if when physicians despair of our bodies, we beseech them not to neglect us, not to cease to our last breath applying whatever is in their power, shall we notmuchmore exhort ourselves ? For perhaps when we have come to the very gates of Hell, the vestibule of wickedness itself, it may be pos sible to recover, to renew our strength, to lay hold on eternal life ! How many, who have heard ten times and remained insensible, have afterwards at one hearing been converted ! Or rather, not at one hearing ; for though they seemed insensible at the ten discourses, yet they gained something, and afterwards showed all at once abundant fruit. For as a tree may receive ten strokes, and not fall ; then afterwards be brought down all at once by a single blow : yet it is not done by that one blow, but by the ten which made that last successful. And this is known to him who sees the root, though he who takes his view of the trunk above knows it not. So it is in this case. And thus often, when physicians have applied many remedies, no benefit is perceived ; but afterwards some one comes in and effects an entire cure. Yet it is not the work of him alone, but of these who have already reduced the disorder. So that, if now we do not bring forth the fruits of hearing the word, yet hereafter we shall. For that we shall bring them forth, I am fully persuaded. For it is not, indeed it is not possible that such eager desire, such a love of hearing, should fail of its effect. God forbid ! But may we all, having become worthy of the admonitions of Christ, obtain the everlasting blessings, &c.