and I lament. For if a man were the one who loved in this way, and a king the one who was thus loved, would he not be delighted by the greatness of this love? Most certainly. But when the reverse is true—when the beauty and glory and wealth of the One who loves us are beyond utterance, and our own worthlessness is so great—how are we not deserving of ten thousand punishments, we who are so worthless and cast away, yet loved by such a great and wonderful Being with every degree of intensity, while we despise His love, He who prefers nothing before us? For He had one only-begotten and genuine Son, and did not spare even Him for our sake; yet we prefer the commands of Satan to His. Is not hell and punishment, then, reasonable, even if it were double, or triple, or ten thousand times as great? A Do not judge me for my lamentations. For it is not lamenting, beloved, that is grievous, but doing things worthy of lamentation; nor is it mourning that is abominable, but acting in such a way as to provide cause for mourning. Be not punished, and I do not grieve; be not cast into hell, and I do not mourn. For it is better for us to be stung by these things now, than to be tormented at that time. But you, if your body were infirm, would call upon everyone to sympathize with you, and would consider those who do not sympathize as unfeeling; yet while your soul is perishing, you tell me not to mourn? But I cannot; for I am a father, and a father full of affection. B It would have been good to see the fire of my mind, and you would have known that I am burning more than any woman who undergoes premature widowhood. A woman does not mourn her husband, nor a father his son, the way I mourn this multitude here with us, because I see no progress among you. But everyone is consumed by slanders and accusations, and all our time is wasted in accusing. Have you ever seen those being led away to death? What do you think their soul is like as they walk until they reach the gate? What fear of ten thousand deaths is it not? What would they not choose to do or to endure in order to be delivered from that darkness and that cloud? I have heard many people saying, when they have been summoned back after the lead, by royal clemency, that they did not even see the people as human beings, because their soul was thrown into confusion, struck with terror, and beside itself. C If, therefore, bodily death so frightens you, what shall we do when the eternal one arrives? When we see the earth being rent asunder, when we see the heaven being rolled up, when we see the King of all things Himself arriving—what then will our soul be like? If, when others are put to death, those who are not involved are so affected—that is, a death which differs nothing from sleep—that they have their soul broken and relaxed from fear and despondency, what then will be our state when we ourselves fall into the greater punishments of eternal chastisement? D It is impossible, believe me, to express the suffering in words; it is impossible. "Yes," one says, "but God is philanthropic, and none of these things will be." Then is it written in vain? "No," he says, "but it is only as a threat, so that we may be soberminded." If, then, we are not soberminded, but remain wicked, will He not bring about the punishment? Then He will not render rewards to the good, either. "Yes," he says, "for this is becoming, and to do good beyond desert." So those things are true and will certainly come to pass, but the ones regarding punishments are not certainly so, but are for the sake of threat and fear? What then? Have you heard about the flood? Was that also said for the sake of a threat? Did it not happen just as it was said? Such were the things many said back then, and during the one hundred years that the ark was being built, and while the righteous one was crying out, there was no one who believed; but because they did not believe the threat conveyed by words, they underwent the punishment conveyed by facts. Let us hasten to escape the experience of this as much as possible, so that we may both complete our life here with ease and obtain the future goods, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father be glory together with the Holy Spirit, now and ever, and unto the ages of ages. Amen.
HOMILY XXVI
A There are some who, while occupied with virtue in this place, prefer to withdraw from the city and take to the mountains. And if one asks the reason for their withdrawal, they find an excuse that lacks forgiveness: "In order that I may not perish," one says, "nor become duller in virtue, I flee." And how much better it is to become duller and save others than, remaining at a height, to look down upon one's brothers perishing? When, therefore, some neglect virtue, and those who do practice it be far from the front line, how shall we overcome the enemies? For even if there were signs now, who would be persuaded, or who among those outside would pay heed to us, when wickedness is so prevalent? For a righteous life of ours seems to be more credible to the many. For signs will even receive evil suspicion from shameless and wicked men; but a pure life will be able to close the mouth of the devil himself with great abundance. B If, therefore, being in the world or not being in it depends on manner and choice, and it is possible for him who wills not to be in the world—like those around Paul—let us withdraw ourselves from the world and ascend to heaven. For there is nothing to prevent us all from exceeding [the many], if we only will it. For if we thus succeed in arts that exceed the many, how much more so in that which does not require so much labor? For tell me, what is more difficult than walking upon a rope stretched [taught], as if on level ground, and, while walking above, to dress and undress, just as if one were sitting on a couch? And tell me, what is more difficult than to take a pole on one's forehead, then place a child on top, and do ten thousand things to amuse and delight the spectators? C Does the matter not seem so terrible to us that we do not even want to watch, but fear and tremble and [recoil] at the sight itself? But virtue is easier than all these, if we desire to ascend even to heaven itself. And do not tell me: "I will, but I cannot." For if, wanting to become involved in any matter, we are not content with wishing alone, but actually lay hold of the matter, much more, if we desire to ascend to heaven, shall we need practical virtue. But if you wish to learn that virtue is not burdensome, nor difficult to achieve, consider for me those who live in quiet in the mountains: these, who leave behind their houses and wives and children and all [domestic] charge, and have made themselves apart from the world, putting on a sackcloth, lying upon ashes, placing a yoke upon their neck,and not stopping even there, but continuing to distress themselves with fasts and famine. And do not tell me that others were much weaker and wealthier and more pampered, who undertook that harsh and rugged life. But the struggle is great and lofty; the peak is near the heaven, and you are able to reach the great [reward]; or at least by having less, you still strive for the lower things. You cannot cast off your wealth? Yet you can steal that of others? You cannot fast? Yet you can lead yourself out of luxury? For if Christ suffered so much for us, though we were His enemies, what can we show that we have suffered? Where, then, will we find boldness on that day? Do you not know that when a soldier shows [his] wounds A and his scars, then he will be able to appear brilliant before the king? But if he has no achievements, even if he has done no harm, he will be ranked among the basest. But it is a time of war, not of rest. For if, tell me, you were to exert yourself, who would contend, who would leap into the enemy, who would break the phalanx? Perhaps no one. For when I see that you cannot even despise money for the sake of Christ, how can I believe that you will despise wounds? "Bear," He says, "with those who insult you, and bless [them]." You do not do this, nor do you obey; the thing that has no danger you do not perform, and yet you will [have to] bear blows, tell me, where there is great bitterness and pain? Let us not, therefore, deceive ourselves, promising ourselves a sweet fruit of this life for a little while, so that we may afterwards receive the reward of all time for short labor. For if one can scarcely look confidently upon a terrestrial king after many dangers and many wars exhausted, how will one be able to look upon the heavenly King, who has been subject to another and served under another for the whole time of life? You have received noble birth from God; why do you destroy nature? What, I ask, are you doing? Others have arts by which they might transform animals, as much as is permitted, into the human genus, teaching parrots and magpies to speak with a human voice; and by art they violate nature: they tame lions, leading them through the forum. You, therefore, render a lion tame, and make yourself fiercer than wolves? And what is more grievous to bear, each of the beasts has one vice; but in the wicked man it is not so: for he does not labor under one vice B more often, but he heaps the vices of many beasts at once into his soul. Do not, therefore, persuade me that you have a human soul, if you do not think as is appropriate for a man. Since you are the master of beasts, will you serve the desires of beasts? How, then, should I call you a man, who hold no insignia of the King? Let it come to your mind in whose image you were made; and towards the vileness of beasts do not easily cast yourself down. For just as in the theaters, those who exercise themselves to climb up and down a rope stretched on high, if they have wandered but a little from the eyes, they fall headlong downwards and perish: so those who travel along the spiritual way, if they give themselves to sloth and idleness for a short time, are cast down headlong. For this way is much narrower than that rope, and more erect and arduous and much more sublime: for it reaches even to the highest heaven itself; and when we have arrived at that supreme pinnacle, then indeed the step is more uncertain for us. For standing on high, a great horror surrounds us, and this one security remains to them, that they do not turn their eyes downwards nor look back at the earth; for a great and heavy vertigo arises from this. And just as on the lyre it is not enough to have produced a melody from one string only, but all must be gone through with a certain equal number: so in the virtue of the soul, one law alone is not sufficient for us for salvation, but all must be observed exactly. For what, I ask you, does it profit to pray at length, but not to show mercy generously? Or to show mercy generously, but meanwhile to act avariciously and inflict violence? Or not to act avariciously and violently, yet to act for the sake of the ostentation and ambition of those looking on? Or even to pursue others with mercy, and that with all diligence and according to the will of God, but to be C overconfident in this very thing, and to become arrogant? Or finally to show oneself humble, and to spend more impetuously on fasts; meanwhile to be avaricious, to be a merchant, to be deeply fixed to the earth, and to have brought into one's soul avarice, the mother of all vices? "You cannot," He says, "serve God and mammon" (Matt. 6:24). He placed all men to coalesce, and for the bad to be mixed equally with the good, so that both the vice of the bad might be cut away, and the virtue of the good might be rendered more illustrious, and so that the ignorant might obtain great benefit from the conversation of the diligent. For just as good and upright men are worthy of double honor, because they both were thrifty, and contracted no vice from the wicked: so too the wicked are worthy of double punishment, both because they turned out wicked, when they could have been good; and because they received no benefit from the conversation of the upright. And just as the good are admired not only by the upright, but also by the wicked: so too the wicked are hated not only by the good, but also by the bad. But most men admire the wicked, as those who can do harm to others and inflict injury especially; ignorant that it behooves one to call them the most miserable of all, for that, thinking they are harming others, they drive a sword into themselves: which is surely of supreme madness, to wound oneself, and yet not to feel this very thing, but while one believes oneself to be inflicting an injury on another, to cut one's own throat. For it is not an evil to suffer injury, but to inflict injury. For what injury did David suffer? What indeed did Saul inflict? Which therefore was more unhappy and more miserable? And again, which was more illustrated and happier? Was not this one tormented by trouble and a wicked demon, but that one was even clearer than the sun with trophies and charity toward God? Was not this one strangled by envy D, the other indeed, while he bore all things in silence, was binding all to himself, since this one indeed often attempted to kill him; that one indeed while he fled, took the enemy in his hands, and having taken him, spared him? Which therefore of these appears weaker, which indeed more invalid? Is it not he who was persecuting another unjustly? And most deservedly indeed, because this one had armed soldiers, but that one had justice—stronger than countless soldiers—as his companion and helper. But after this same one was affected by injury and was a victor, he himself then affected another with injury, see how he is rendered weaker. With an injury he had harmed Uriah; and the battle line was changed again, and the weakness passed to the one wounding, but the strength to the one unjustly harmed, who, even dead, overthrew his house: and that one indeed, being king and surviving, could do nothing; but this one, a soldier and already spotted, turned everything of his upside down. If, therefore, you see anyone living rightly, and always looking toward divine worship, even if he is covered with countless chains, or even if he lives perpetually in prison, or tolerates servitude among the unworthy, or is pressed by poverty, or is torn from a tomb and burned, or his body is consumed, or he sustains any evil whatsoever, proclaim such a man blessed, and deem him worthy of emulation. But if you see another spending his life in impropriety and wickedness and the highest vices, and meanwhile enjoying many honors, ascending the royal throne, crowned with a diadem, clothed in purple, and finally dominating the whole globe of the earth: on account of this very thing such a
man is to be lamented and pitied. For nothing is more miserable than a soul disposed in this way, even if it has the whole world in subjection. For what advantage is there in being wealthy in riches, when one is poorer than all in virtue? Or what gain is there in ruling over so many, when one is unable to master oneself and one’s own passions? For if our own virtue is not sufficient for our salvation, but it is necessary that we should also have others, if we should fail to save either ourselves or others, what will become of us? From where then shall we have hope of salvation? If being pleasing to God is what it means to be human, he who does not even wish to hear how one might achieve this—what else could he be but a beast? A Think, therefore, how great an evil it is that, while Christ desires to make us angels from among men, we should fall down from being men into beasts. For to be a slave to the belly, to be possessed by the desire for riches, and to be angry and to bite and to kick, is a trait not of men, but of beasts. Just as, therefore, we incline toward sloth and are harmed by those we encounter, so if we wish to be sober, even if there are ten thousand dragging us toward wickedness, none of them will be able to damage our zeal. And if you wish to learn that God has implanted in our nature the laws that distinguish what is good and what is evil, ask our own conduct itself. How is it that all who do evil things avoid the name of evil? The adulterer commits adultery; but hearing the word "adulterer," he is ashamed. Say to the man who is known to be an adulterer, "Adulterer," and the one who does the act is pleased, yet hearing the name, he is ashamed. Say to the perjurer, "Perjurer," and he takes the naming of his own deeds as an insult. B If, therefore, you consider sin a good thing, why do you avoid the name of it? But say to the temperate man, "Temperate," and he is pleased by the deed, nor is he ashamed of the name. Call the just man "just," and he is crowned by the deed, and he prides himself on the name; for even if out of modesty he should decline the title, he receives the praise in his soul. And again, one will find no vice appearing by its own face, if it does not borrow the face of virtue; and how, listen. The one who lies does not lie by confessing the lie, but by pretending to be truthful he deceives. The crafty man does not show craftiness, but fashions it as friendship and manages his wickedness. The slanderer, when he enters a courtroom, does not enter having confessed what he is, but having set up a witness of truth in his manner, through the lie he demonstrates the witness of wickedness. C But even our soul, although it may wallow in vices, yet embraces the name of what is good. For many times, powerful men, breathing greed and thinking of nothing else but rapacity and injustice, when they are approached by certain people, either to release the poor from the necessity laid upon them, or to forgive some part of a debt, or not to take vengeance on those who have offended them or are thought to have offended them—the one who has come to negotiate well before a powerful and wicked man does not immediately begin from the truth and tell him what he is, but adds to him the name of virtue. "Man," he says, "you are good; your name is famous; all sing of your benefactions," and he joins many such things to it, so that he may be softened by the praise and flee from wickedness. See how wickedness is defeated by the praises of virtue; no evil person wishes to be spoken of badly. For nature embraces what is its own, even if the inclination chooses the opposite. Let us not, therefore, say that this person is good by nature, and that person is evil by nature. For if one were good by nature, he would never be able to become evil; and if one were evil by nature, he would never become good. For if it were not in our power to be wicked and good, and if the Lover of mankind had not fashioned our nature to be possessed of free will, it would have been necessary for all those sharing in this nature to be evil, and subject to the same passions, or for all to be virtuous. D When, however, we see those of our own race, and troubled by the same passions, not undergoing the same things as us, but with a strengthened reasoning guiding their nature and overcoming the disorderly impulses, and laughing at all the prosperity of the present life, and being enraptured toward true glory, is it not clear that they are able to achieve these things by their own zeal after the grace from above? And that we, using our own sloth, betray our salvation, making ourselves destitute of the favor from thence? Let no one, therefore, blame any other as impeding him in the labors of virtue, but let him ascribe the whole matter to his own despondency. And what do I say of another? Let no one even think the devil himself is capable of hindering the path that leads to virtue; rather, he indeed deceives and trips up the slothful, but he does not truly hinder or force them. And the experience of things itself shows this: that whenever we wish to be sober, we display so much intensity that, even if there are many encouraging us toward the path of wickedness, we do not tolerate the counsel, but we become sturdier than any adamant, and we stop our ears to those advising us toward base things. But when we are slothful, and there is no one advising or tripping us up, we move toward wickedness, being stirred from within. Virtue, therefore, is indeed wonderful in and of itself; but when one pursues it in the midst of those who hinder it, it renders it much more wonderful. For the place does not make the virtue, but virtue is by nature such that it makes the place respectable. And many may enjoy the benefit of one person's virtue; but the wickedness of many, even if one person should be upright in the midst of a great crowd, is not carried away. And one man living rightly will not be able to drag down the one living well and destroy him; yet a whole city destroyed will not be able to save itself from the wrath of God. And this is clear from Noah; for while all were perishing, he alone was saved; and it is evident from Moses; for he alone had the strength to avert the wrath from such a crowd. But I have also another example of the divine clemency to mention. When I have found no men who can restore sinners, I turn to the dead. Through them, he says, remit the sins. Just as He says to Hezekiah: "I will protect this city, for my own sake and for the sake of David my servant" (4 Kings 19:34). Do you see how great is the virtue of the saints? For their words...
alone are not the only things worthy of reverence, but their garments are likewise for all creation. The sheepskin of Elijah parted the Jordan A; the sandals of the three children trod upon the fire; the wood of Elisha changed the nature of the waters and made iron float upon the surface; the rod of Moses divided the Red Sea and shattered the rock; the garments of Paul cast out demons; the shadow of Peter put death to flight; the ashes of the holy martyrs drove away wicked demons. They do all things with power, just as Elijah did. For he did not look only at the diadem and the outward appearance of the king, but also at the soul clothed in a cloak, squalid, filthy, and affected more miserably than any condemned man; and when he saw him as a captive and liable to diseases, he disdained him along with his kingdom. For he seemed to be looking at an actor on a stage, and not at a king in truth. What then does it matter to abound in riches outwardly, when such destitution is stored up within? On the other hand, what harm is it to appear poor outwardly, when such great abundance is stored up within? Such, indeed, was the blessed Paul, a lion himself; for having entered the prison, he shook the foundations with his voice alone, and crushed the chains, not using his teeth, but his words. Therefore, they are not to be called merely lions, but something even greater than lions. For a lion, when it falls into a net, is often captured, but the saints, when cast into chains, become stronger; the lion roars and puts all beasts to flight; the saint cries out and puts demons to flight from every side. But what speech would suffice for the brilliant achievements of Paul, or what tongue could attain to his praises? For whether the prophets, or the patriarchs, or the just, or the apostles, or the martyrs have brought forth something excellent, this one man, having gathered all these things together, possesses them with such excellence as no one of those men possessed whatever virtue his own. When, therefore, one soul alone includes all the goods that have ever existed in men, and indeed all with a certain excess, not only of men but also of angels, how shall we be able to equate the sum of such praises with words? What animadversion would we not deserve if, when one man was able to include all things within himself, we did not strive to imitate even the smallest part of him? B Abraham is admired for many other good deeds, but especially because he did not refuse to sacrifice his own son. Isaac is admired for his gentleness, because when he was driven from his own borders, he did not resist, but yielded his own possessions on every side, until he had satisfied the wanton desire of the men who were harassing him. And Jacob likewise was distinguished for his fortitude and endurance; David for his gentleness; and Elijah, because he was zealous for the Lord. But what could be equal to Paul, who included all these things in a greater way? For he did not sacrifice one son, but sacrificed himself ten thousand times; he was not only driven from his own borders, but he wandered like one winged over earth and sea, Greece and barbarian nations, and every land under the sun, dragged, beaten, overwhelmed with stones, and facing death every single day; nor did he serve for twice seven years, scorched by the heat of the day and the cold of the night, but spent his whole life in hunger, nakedness, cold, and prisons, beset by plots and dangers. And as for modesty and gentleness, who has shown both of these more, or who equally with Paul's soul? But if you look at his ardor, you will find it as much fiercer than Elijah's as he excelled the other prophets. But John fed on locusts and wild honey: yet this man, living in the midst of the inhabited world just as that one did in the desert, did not feed on locusts and wild honey, but set before himself a table much more meager than that, and not even supplied with necessary C food because of the labor of his preaching. It remains now that we compare him even with the angels. And let no one reproach the boldness of this speech: for if Scripture called John an angel, what is to be wondered at if we wish to compare the man most excellent of all with those virtues? For what, in the end, is a man, and how great is the nobility of our nature, and of how great a virtue is this creature capable, Paul has shown most of all; he who never, from the time he was born, ceased to make a defense for the Lord with a magnificent voice against all those who accuse the fabric of our nature, and showed that there is not much difference between angels and men, if we wish to pay attention to ourselves. For he was not a participant in a different nature, nor did he inhabit a different world, but cultivated in the same earth and region, by the same laws and customs, he surpassed all men who have ever been born; and just as the body is motionless when added to a corpse, so he, calming the impulses of nature, never succumbed to any human perturbation in any matter. For just as in money, if anyone has carried off a gain of two gold pieces, he takes greater courage to collect and amass ten or twenty: in the same way it happens in virtue, that he who has done a good work and accomplished something with praise, receives some encouragement and exhortation to labor, so that he may strive to tackle many more things in a similar way. And let no one say to me, "There are many who act rightly": for this is not what we are seeking, but that all should act rightly. Do you not see that this happens in our own body? For if we strike our foot or injure a fingernail alone, the whole body suffers with the member. Do not therefore say, "A few have been left who have not acted rightly," but rather consider that it will happen that these few who do not act rightly will corrupt the others. For among the D Corinthians there was one who had committed fornication, and yet Paul groaned no differently than if the whole city had perished; and that not without great reason: for he knew that unless that man were amended, the disease, suddenly progressing, would invade all. For if we cut off a limb from the body that is consumed by rot or an incurable disease, fearing lest the remaining body also contract the same ruin; and we do this, not because we think little of that member, but because we prefer to preserve the whole: how much more shall it be necessary to do this regarding the vices of those who live with us? For if we can correct them in such a way that we ourselves receive no harm, it is necessary to do everything; but if they both remain uncorrected and at the same time inflict damage upon us, they are to be restrained and cast away.
A For if we disown our wayward sons, and do not even reverence the nature they share with us, much more should we flee from our acquaintances and friends if they be wicked. But you say: "They are scandalized and harbor evil suspicions." And what is that to you? Honor yourself, and no one will be able to insult you; but if you dishonor yourself, even if all men honor you, you shall never be honored. For he who is thought wicked while being good suffers no harm therefrom in respect to being what he is; but he who suspects basely and in vain brings upon himself the utmost punishment. B But the wicked man, if he be suspected because of contrary deeds, will gain nothing therefrom, but will have greater judgment and will fall into greater sloth. For such a person as this, if he be suspected, might perhaps be humbled and recognize his own sins; but when he escapes notice he even falls into insensibility. For if, when all are accusing them, those who do wrong are with difficulty aroused to compunction, when some not only do not accuse them but even praise them, when will they be able to look up? So it is impossible for those who are in virtue to be well spoken of by all, nor is it possible for one who pursues virtue not to have many enemies; for praise from all would be a very great proof that one does not make much account of virtue. C For how could such a person be praised by all if he wished to rescue the wronged from those who wrong them? Again, if he wished to correct those who sin and praise those who do right, is it not likely that he would praise some and blame others? So it is impossible for the one who pursues virtue with exactitude, and who receives praise from God alone, to be praised and well spoken of by all men. For wickedness always displays much madness against virtue; but it not only does not harm it, but even makes it stronger by warring against it. For such is the power of virtue, that it prevails over these things even in the suffering of them, and in being warred upon it is established as superior to those who war against it. For consider Abel for me: was he not slain by Cain? But he who was slain is proclaimed and crowned by that act from then until now, and so much time has not withered his memory; but he who slew and prevailed even then suffered a life more grievous than death, and from that time until now he is branded and receives accusations from all. And these things are in the present life; but as for what shall be in the world to come, what discourse or what mind could present it? D But hear also what Christ says: "The kingdom of heaven is likened unto leaven, which a woman took and hid in three measures of meal" (Luc. 13:21). Consequently, the righteous possess the power of leaven, so that they may change the wicked to their own quality. But the righteous are few; for the leaven too is small; but that smallness changes the whole lump to itself through the power that is in it. So also the power of the righteous does not consist in the quantity of the number, but has its strength in the grace of the Spirit; and how, hear. There were twelve apostles: do you see how small the leaven is? The whole world was in unbelief: do you see how great the lump is? Yet those twelve turned the whole world unto themselves. For both the leaven and the lump are of the same nature, but not of the same quality. And if you wish to learn from another source how much greater the boldness of the righteous is than tyrannical power, hear John saying to Herod: "It is not lawful for you to have your brother's wife" (Marc. 6:18). Herod, a king, surrounded by guards, flowing with wealth, wielding kingly power; John, a pauper, homeless, without a city, without possessions, unfed, eating locusts from the herbs and wild honey. But this pauper, who walks in the deserts, gives orders with authority to the ruler of populous cities: "It is not lawful for you." Do you see how by nature dominion belongs to virtue over wickedness? But on account of these things the righteous man is thrown into prison; that bitter banquet takes place, and the damsel comes in dancing in the midst of the banquet, and pleases Herod and those reclining with him, so that Herod swears: "Ask whatever you wish, and I will give it to you, up to half of my kingdom" (Marc. 6:22, 23). Do you see where he flung away the kingdom? "Whatever you ask, I will give you, even to half of my kingdom." O wretched and miserable man, were the eyes of your mind so corrupted? Do you judge the kingdom to be worth so little? Once the damsel danced, and you surrendered half; if she should dance a second time, what will you do? Pray that she does not dance again, or if she does, that she does not please you; if not, there remains for you only to beg. For those who gape at things present, even if they be infinitely wealthy, even if they be surrounded by great power, are in the rank of slaves and bondmen to those who pursue virtue. For let there be some wicked king, and a good private citizen: let us see who is lord of whom, and where the marks of lordship shine; and who is the one ruling, and who is the one ruled. How then shall we know this? The king orders the private citizen to do some wicked thing, and one full of offense: what then does the good private citizen and subject do? Not only will he not yield nor obey, but he will try also to lead the one commanding him away from his purpose, even if it be necessary to die. Who then is free? The one who does what he wills, and does not even fear the king, or he who is despised by the subject? For just as the captive, even if he has infinite wealth, for this very reason is most easily taken by all; so also he who is ensnared by the passions, even if he be wrapped in the very diadem, is more worthless than any spider. What then could be more pitiful than those who pursue wickedness, when they are deprived of the very naming of being called men, and undergo punishment, because having received many advantages from nature, they have betrayed these, having surrendered themselves willingly, and having deserted to wickedness? For if he who returns what was given is wicked because he did not double it, he who destroys even this, what shall he hear? If he who hides what is given...