I have often spoken of already: that, if we have any stains, we may put them off in this world. The Patriarch clearly said to the rich man that Lazarus had received his bad things, and was therefore consoled. And, added to this, we may find another reason. What is it? The strengthening of our crowns and rewards, for the more searching the tribulation, the greater will be the rewards, or, rather, they will far surpass the comparison. _The sufferings of this time are not worthy to be compared to the glory to come, which shall be revealed in us._ Having, then, all these reasons to give for the affliction of the saints, let us not be cast down in temptations, nor distressed, nor harassed, but let us instruct our own souls, and teach these things to others. Even if you see a man leading a good life, practising asceticism, pleasing God, and he be suffering a thousand evils, be not scandalised, O beloved. Again, if you see some one overthrown who is engaged in spiritual works and about to complete something useful, be not troubled. For I have often heard many men remark upon it in this way: ‘So and so,’ they say, ‘went to a shrine, taking all his money to the poor, and he was shipwrecked, and lost everything; another, again, did the same and fell among thieves, and barely escaping with his life, he got away in nakedness’. What should we say? That none of these things need trouble us. For if he _did_ perish by shipwreck, the fruit of justice is perfect above: he had done his part, he had put together his possessions, given them up, and taking them, had set out. He had begun his journey, but the shipwreck was not of his own making. Why, then, did God allow it? That it might prove him. Still the poor were deprived of their money, you say: you do not care for the poor as God their maker does. If they were indeed deprived of this money, He is able to offer them an opportunity of a much greater treasure.