temptations, might convince those who were then with them, both that they were men, who wrought such wonders, and that they contributed nothing of their own power; but that it was mere grace, that wrought through them all these miracles. For if they took men for gods, who had done but mean and vile things, much rather would they have thought these to be such, had they suffered nothing proper to humanity, when they performed miracles, such as no one had ever before seen or heard of. For if when they were scourged, thrown down precipices, imprisoned, banished, and placed in peril every day, there were, notwithstanding, some who fell into this impious opinion, how much rather would they have been thus re- garded, had they endured nothing which belongs to human nature! 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,1032 attack their character on this ground; and not men only, but the devil himself hath taken up this suspicion. For when Job was surrounded with great wealth, and enjoyed much opu- lence, that wicked demon,1033 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, “Doth Job fear thee for nought? Hast thou not made an hedge about him on all sides.”1034 “For reward then,” saith 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,1035 that he had suspected thus without cause, He saith, “He yet holdeth fast his integrity; to no purpose didst thou 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;1036 and he seeks 1032 ἐπὶ τῇ τῶν δεινῶν εὐψυλί‹. One would have expected ἐν τοῖς δεινοῖς; but perhaps the true reading is δείνων, making the sense “for the noble spirit of such and such persons.” 1033 See St. Greg. Mor. in B., Job l. 1, c. 8, 9, 23, &c. He comments on three senses, the Historical, the Alleg- orical, and the Moral. In the allegorical, Job represents Christ, in the moral, His Church. In the words, whence comest thou, he understands that Satan is called to account for his own ways. In Hast thou considered, &c , he sees a type of the Incarnation. 1034 Job i. 9, 10. 1035 Satan. Job ii. 3, LXX. 1036 ἐρώμενου. The Benedictine translator is mistaken in rendering this “to love one who loves him,” see on Rom. ix. 6, Hom. XVI. Tr. p. 284. “For even being loved by Christ was not the only thing he cared for, but loving Him exceedingly. And this last he cared most for.” 466 Homily I