HOMILY I.] HOMILIES ON TIMOTHY 411 lieve. For all the ancients obtained a good report through faith, and without this everything is subverted. And why do I speak of it in heavenly things? We shall find upon examina tion that earthly things depend upon it no less. For without this there would be no trade nor contracts, nor anything of the sort. And if it be so necessary here in things that are false, how much more in those. 1 This then let us pursue, to this let us adhere, so shall we banish from our souls all destructive doctrines, such, for instance, as relate to nativ ity 2 and fate.3 If you believe that there is a resurrection and a judgment, you will be able to expel from your mind all those false opinions. Believe that there is a just God, and you will not believe that there can be an unjust nativity. Believe that there is a God, and a Providence, 4 and you will not believe that there can be a nativity, that holds all things together. 5 Believe that there is a place of punishment, and a King dom, and you will not believe in a nativity that takes away our free agency, and subjects us to necessity and force. Neither sow, nor plant, nor go to war, nor engage in any work whatever ! For whether you will or not, things will proceed according to the course of nativity ! What need have we more of Prayer ? And why should you deserve to be a Christian, if there be this nativ ity? for you will not then be responsible. And whence proceed the arts of life? are these too from nativity ? Yes, you say, and it is fated to one to become wise with labor. But can you show me one who has learnt an art without labor? You cannot. It is not then from nativ ity but from labor that he derives his skill. But why does a man who is corrupt and wicked become rich, without inheriting it from his father, while another, amidst infinite labors, remains poor? For such are the questions they raise, always arguing upon wealth and poverty, and never taking the case of vice and virtue. Now in this question talk not of that, but show me a man who has become bad, whilst he was striving to be good ; or one that, without striv ing, has become good. For if Fate has any power, its power should be shown in the most important things ; in vice and virtue, not in poverty and riches. Again you ask, why is one man sickly and another healthy? why is one honored, another disgraced? Why does every thing succeed well with this man, whilst another meets with nothing but failure and impediments ? Lay aside the notion of nativity, and you will 1 <=<ceiVai.s. Sav. conj. ixeivoif, which seems necessary, unlessthe fault be elsewhere; he must mean " heavenly things. Comp.Luke xvi. n. - reVeeris. The same word is kept throughout the passage, though it sounds ill in places, for the sake of fidelity. > E;^xap/itei/T)._4 ebs vpovoiav, " a God providing." know. Believe firmly that there is a God and a Providence, and all these things will be cleared up. " But I cannot," you say, " conceive that there is a Providence, when there is such dis order. Can I believe that the good God gives wealth to the fornicator, the corrupt and dis honest man, and not to the virtuous ? How can I believe this ? for there must be facts to ground belief." Well then, do these cases proceed from a nativity that was just, or unjust? "Unjust," you say. Who then made it? "Not God," you say, " it was unbegotten." But how can the unbegotten produce these things ? for they are contradictions. "These things are not then in any wise the works of God." Shall we then enquire who made the earth, the sea, the heav ens, the seasons ? " Nativity," you answer. Did nativity then produce in things inanimate such order and harmony, but in us, for whom these things were made, so much disorder? As if one, in building a house, should be careful to make it magnificent, but bestow not a thought upon his household. But who preserves the succession of the seasons? Who established the regular laws of nature? Who appointed the courses of day and night? These things are superior to any such nativity. " But these," you say, "came to be of themselves." And yet, how can such a well-ordered system spring up of itself? " But whence," you say, " come the rich, the healthy, the renowned, and how are some made rich by covetousness, some by inheritance, some by violence? and why does God surfer the wicked to be prosperous ? " W T e answer, Be cause the retribution, according to the desert of each, does not take place here, but is reserved for hereafter. Show me any such thing taking place Then ! "Well," say you, "give me here, and I do not look for hereafter." 6 But it is be cause you seek here, that you receive not. For if when earthly enjoyment is not within your reach, you seek present things so eagerly as to prefer them to future, what would you do if you were in possession of unmixed pleasure ? God therefore shows you that these things are noth ing, and indifferent ; for if they were not indif ferent, He would not bestow them on such men. You will own that it is a matter of indifference whether one be tall or short, black or white ; so is it whether one be rich or poor. For, tell me, are not things necessary bestowed on all equally, as the capacity for virtue, the distribution of spiritual gifts? If you understood aright the mercies of God, you would not complain of wanting worldly things, whilst you enjoyed these best gifts equally with others ; and knowing that equal distribution, you would not desire superi- Compare Jas. iv. 3.