his freedom from unseemliness and senseless laughter, and dangers and accusations, and all evils. In the same way, virtue, of whatever other kind, puts us already in possession of our reward. Let us then, fly from evil and choose the good, so that we may arrive at both present and future rewards. Thus we shall both enjoy our lives here and possess our crowns in heaven, which may it be given to us all to do through the love and mercy of Our Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen. Variety of Human Lot. (_Homilies on the First Epistle to the Corinthians_,[5] xxix., vol. ii., p. 359.) · · · · · · · _One and the same Spirit worketh all things, distributing to each his own gifts according to His pleasure._ Therefore he says, let us not be troubled or grieved, thinking to ourselves, ‘Why have I received this and not received that?’ Neither must we scrutinise the doings of the Holy Spirit. For if you know that He has shown you favour out of kindness, considering that out of the same kindness He has also put a limit to His gift, acquiesce and rejoice in what you have received, and be not down-hearted about what you have not received, but rather give thanks that your gift is not beyond your power. If it behoves us not to be over-eager in spiritual things, how much less in those of the flesh; but we should be at ease, and not be disturbed because one man is rich and another poor. In the first place, not every rich man gets his wealth from God, but many become rich through injustice and avarice and graspingness. For how could He, Who commands us not to lay up riches, have given that which He prohibited our taking? Now, in order that I may silence those who differ from us in this with the more authority, let us go deeper into the argument. Tell me why were riches given by God? Why was it that Abraham was rich, and that Jacob even wanted bread? Were not both righteous men? Had not God said equally of the three, _I am the God of Abraham, and of Isaac, and of Jacob_? Why then was the one rich and the other in poverty? Or, rather, why was Esau, the unjust and fratricidal man, rich, and Jacob in servitude for so long? Again, why did Isaac pass his whole life in ease, and Jacob in toils and hardships, so that he said, _My days are short and miserable_? Why did David, too, being both prophet and king, as he was, live his life in labour, whilst his son Solomon was, during forty years, the richest of men, in the enjoyment of enduring peace, glory, and honour, and every possible luxury? Why, in short, amongst the prophets was one tried more and another less? Because thus it was profitable to each. Therefore, every man should say, _Thy judgments are a deep abyss_. For if God exercised those great and admirable men in different ways—one through poverty, another through riches; one by a life of ease, another by tribulation—it