desire

But now Herod was under immediate concern about a most important affair, on account of his friendship with Antony, who was already overcome at Actium by Caesar; yet he was more afraid than hurt; for Caesar did not think he had quite undone Antony, while Herod continued his assistance to him. However, the king resolved to expose himself to dangers: accordingly he sailed to Rhodes, where Caesar then abode, and came to him without his diadem, and in the habit and appearance of a private person, but in his behavior as a king. So he concealed nothing of the truth, but spoke thus before his face: "O Caesar, as I was made king of the Jews by Antony, so do I profess that I have used my royal authority in the best manner, and entirely for his advantage; nor will I conceal this further, that thou hadst certainly found me in arms, and an inseparable companion of his, had not the Arabians hindered me. However, I sent him as many auxiliaries as I was able, and many ten thousand [cori] of corn. Nay, indeed, I did not desert my benefactor after the bow that was given him at Actium; but I gave him the best advice I was able, when I was no longer able to assist him in the war; and I told him that there was but one way of recovering his affairs, and that was to kill Cleopatra; and I promised him that, if she were once dead, I would afford him money and walls for his security, with an army and myself to assist him in his war against thee: but his affections for Cleopatra stopped his ears, as did God himself also who hath bestowed the government on thee. I own myself also to be overcome together with him; and with his last fortune I have laid aside my diadem, and am come hither to thee, having my hopes of safety in thy virtue; and I desire that thou wilt first consider how faithful a friend, and not whose friend, I have been."

Now when Herod was come to Jerusalem, he gathered the people together, and presented to them his three sons, and gave them an apologetic account of his absence, and thanked God greatly, and thanked Caesar greatly also, for settling his house when it was under disturbances, and had procured concord among his sons, which was of greater consequence than the kingdom itself,--"and which I will render still more firm; for Caesar hath put into my power to dispose of the government, and to appoint my successor. Accordingly, in way of requital for his kindness, and in order to provide for mine own advantage, I do declare that these three sons of mine shall be kings. And, in the first place, I pray for the approbation of God to what I am about; and, in the next place, I desire your approbation also. The age of one of them, and the nobility of the other two, shall procure them the succession. Nay, indeed, my kingdom is so large that it may be sufficient for more kings. Now do you keep those in their places whom Caesar hath joined, and their father hath appointed; and do not you pay undue or unequal respects to them, but to every one according to the prerogative of their births; for he that pays such respects unduly, will thereby not make him that is honored beyond what his age requires so joyful, as he will make him that is dishonored sorrowful. As for the kindred and friends that are to converse with them, I will appoint them to each of them, and will so constitute them, that they may be securities for their concord; as well knowing that the ill tempers of those with whom they converse will produce quarrels and contentions among them; but that if these with whom they converse be of good tempers, they will preserve their natural affections for one another. But still I desire that not these only, but all the captains of my army, have for the present their hopes placed on me alone; for I do not give away my kingdom to these my sons, but give them royal honors only; whereby it will come to pass that they will enjoy the sweet parts of government as rulers themselves, but that the burden of administration will rest upon myself whether I will or not. And let every one consider what age I am of, how I have conducted my life, and what piety I have exercised; for my age is not so great that men may soon expect the end of my life; nor have I indulged such a luxurious way of living as cuts men off when they are young; and we have been so religious towards God, that we [have reason to hope we] may arrive at a very great age. But for such as cultivate a friendship with my sons, so as to aim at my destruction, they shall be punished by me on their account. I am not one who envy my own children, and therefore forbid men to pay them great respect; but I know that such [extravagant] respects are the way to make them insolent. And if every one that comes near them does but revolve this in his mind, that if he prove a good man, he shall receive a reward from me, but that if he prove seditious, his ill-intended complaisance shall get him nothing from him to whom it is shown, I suppose they will all be of my side, that is, of my sons' side; for it will be for their advantage that I reign, and that I be at concord with them. But do you, O my good children, reflect upon the holiness of nature itself, by whose means natural affection is preserved, even among wild beasts; in the next place, reflect upon Caesar, who hath made this reconciliation among us; and in the third place, reflect upon me, who entreat you to do what I have power to command you,--continue brethren. I give you royal garments, and royal honors; and I pray to God to preserve what I have determined, in case you be at concord one with another." When the king had thus spoken, and had saluted every one of his sons after an obliging manner, he dismissed the multitude; some of which gave their assent to what he had said, and wished it might take effect accordingly; but for those who wished for a change of affairs, they pretended they did not so much as hear what he said.

Now when Herod was come to Jerusalem, he gathered the people together, and presented to them his three sons, and gave them an apologetic account of his absence, and thanked God greatly, and thanked Caesar greatly also, for settling his house when it was under disturbances, and had procured concord among his sons, which was of greater consequence than the kingdom itself,--"and which I will render still more firm; for Caesar hath put into my power to dispose of the government, and to appoint my successor. Accordingly, in way of requital for his kindness, and in order to provide for mine own advantage, I do declare that these three sons of mine shall be kings. And, in the first place, I pray for the approbation of God to what I am about; and, in the next place, I desire your approbation also. The age of one of them, and the nobility of the other two, shall procure them the succession. Nay, indeed, my kingdom is so large that it may be sufficient for more kings. Now do you keep those in their places whom Caesar hath joined, and their father hath appointed; and do not you pay undue or unequal respects to them, but to every one according to the prerogative of their births; for he that pays such respects unduly, will thereby not make him that is honored beyond what his age requires so joyful, as he will make him that is dishonored sorrowful. As for the kindred and friends that are to converse with them, I will appoint them to each of them, and will so constitute them, that they may be securities for their concord; as well knowing that the ill tempers of those with whom they converse will produce quarrels and contentions among them; but that if these with whom they converse be of good tempers, they will preserve their natural affections for one another. But still I desire that not these only, but all the captains of my army, have for the present their hopes placed on me alone; for I do not give away my kingdom to these my sons, but give them royal honors only; whereby it will come to pass that they will enjoy the sweet parts of government as rulers themselves, but that the burden of administration will rest upon myself whether I will or not. And let every one consider what age I am of, how I have conducted my life, and what piety I have exercised; for my age is not so great that men may soon expect the end of my life; nor have I indulged such a luxurious way of living as cuts men off when they are young; and we have been so religious towards God, that we [have reason to hope we] may arrive at a very great age. But for such as cultivate a friendship with my sons, so as to aim at my destruction, they shall be punished by me on their account. I am not one who envy my own children, and therefore forbid men to pay them great respect; but I know that such [extravagant] respects are the way to make them insolent. And if every one that comes near them does but revolve this in his mind, that if he prove a good man, he shall receive a reward from me, but that if he prove seditious, his ill-intended complaisance shall get him nothing from him to whom it is shown, I suppose they will all be of my side, that is, of my sons' side; for it will be for their advantage that I reign, and that I be at concord with them. But do you, O my good children, reflect upon the holiness of nature itself, by whose means natural affection is preserved, even among wild beasts; in the next place, reflect upon Caesar, who hath made this reconciliation among us; and in the third place, reflect upon me, who entreat you to do what I have power to command you,--continue brethren. I give you royal garments, and royal honors; and I pray to God to preserve what I have determined, in case you be at concord one with another." When the king had thus spoken, and had saluted every one of his sons after an obliging manner, he dismissed the multitude; some of which gave their assent to what he had said, and wished it might take effect accordingly; but for those who wished for a change of affairs, they pretended they did not so much as hear what he said.

Now a little afterward there came into Judea a man that was much superior to Arehelaus's stratagems, who did not only overturn that reconciliation that had been so wisely made with Alexander, but proved the occasion of his ruin. He was a Lacedemonian, and his name was Eurycles. He was so corrupt a man, that out of the desire of getting money, he chose to live under a king, for Greece could not suffice his luxury. He presented Herod with splendid gifts, as a bait which he laid in order to compass his ends, and quickly received them back again manifold; yet did he esteem bare gifts as nothing, unless he imbrued the kingdom in blood by his purchases. Accordingly, he imposed upon the king by flattering him, and by talking subtlely to him, as also by the lying encomiums which he made upon him; for as he soon perceived Herod's blind side, so he said and did every thing that might please him, and thereby became one of his most intimate friends; for both the king and all that were about him had a great regard for this Spartan, on account of his country.

When Eurycles had made this portentous speech, he greatly commended Antipater, as the only child that had an affection for his father, and on that account was an impediment to the other's plot against him. Hereupon the king, who had hardly repressed his anger upon the former accusations, was exasperated to an incurable degree. At which time Antipater took another occasion to send in other persons to his father to accuse his brethren, and to tell him that they had privately discoursed with Jucundus and Tyrannus, who had once been masters of the horse to the king, but for some offenses had been put out of that honorable employment. Herod was in a very great rage at these informations, and presently ordered those men to be tortured; yet did not they confess any thing of what the king had been informed; but a certain letter was produced, as written by Alexander to the governor of a castle, to desire him to receive him and Aristobulus into the castle when he had killed his father, and to give them weapons, and what other assistance he could, upon that occasion. Alexander said that this letter was a forgery of Diophantus. This Diophantus was the king's secretary, a bold man, and cunning in counterfeiting any one's hand; and after he had counterfeited a great number, he was at last put to death for it. Herod did also order the governor of the castle to be tortured, but got nothing out of him of what the accusations suggested.

After this, the distemper seized upon his whole body, and greatly disordered all its parts with various symptoms; for there was a gentle fever upon him, and an intolerable itching over all the surface of his body, and continual pains in his colon, and dropsical turnouts about his feet, and an inflammation of the abdomen, and a putrefaction of his privy member, that produced worms. Besides which he had a difficulty of breathing upon him, and could not breathe but when he sat upright, and had a convulsion of all his members, insomuch that the diviners said those diseases were a punishment upon him for what he had done to the Rabbins. Yet did he struggle with his numerous disorders, and still had a desire to live, and hoped for recovery, and considered of several methods of cure. Accordingly, he went over Jordan, and made use of those hot baths at Callirrhoe, which ran into the lake Asphaltites, but are themselves sweet enough to be drunk. And here the physicians thought proper to bathe his whole body in warm oil, by letting it down into a large vessel full of oil; whereupon his eyes failed him, and he came and went as if he was dying; and as a tumult was then made by his servants, at their voice he revived again. Yet did he after this despair of recovery, and gave orders that each soldier should have fifty drachmae a-piece, and that his commanders and friends should have great sums of money given them.

These were the commands he gave them; when there came letters from his ambassadors at Rome, whereby information was given that Acme was put to death at Caesar's command, and that Antipater was condemned to die; however, they wrote withal, that if Herod had a mind rather to banish him, Caesar permitted him so to do. So he for a little while revived, and had a desire to live; but presently after he was overborne by his pains, and was disordered by want of food, and by a convulsive cough, and endeavored to prevent a natural, death; so he took an apple, and asked for a knife for he used to pare apples and eat them; he then looked round about to see that there was nobody to hinder him, and lift up his right hand as if he would stab himself; but Achiabus, his first cousin, came running to him, and held his hand, and hindered him from so doing; on which occasion a very great lamentation was made in the palace, as if the king were expiring. As soon as ever Antipater heard that, he took courage, and with joy in his looks, besought his keepers, for a sum of money, to loose him and let him go; but the principal keeper of the prison did not only obstruct him in that his intention, but ran and told the king what his design was; hereupon the king cried out louder than his distemper would well bear, and immediately sent some of his guards and slew Antipater; he also gave order to have him buried at Hyrcanium, and altered his testament again, and therein made Archelaus, his eldest son, and the brother of Antipas, his successor, and made Antipas tetrarch.

Now Caius Caesar did so grossly abuse the fortune he had arrived at, as to take himself to be a god, and to desire to be so called also, and to cut off those of the greatest nobility out of his country. He also extended his impiety as far as the Jews. Accordingly, he sent Petronius with an army to Jerusalem, to place his statues in the temple, and commanded him that, in case the Jews would not admit of them, he should slay those that opposed it, and carry all the rest of the nation into captivity: but God concerned himself with these his commands. However, Petronius marched out of Antioch into Judea, with three legions, and many Syrian auxiliaries. Now as to the Jews, some of them could not believe the stories that spake of a war; but those that did believe them were in the utmost distress how to defend themselves, and the terror diffused itself presently through them all; for the army was already come to Ptolemais.

Florus was more provoked at this, and called out aloud to the soldiers to plunder that which was called the Upper Market-place, and to slay such as they met with. So the soldiers, taking this exhortation of their commander in a sense agreeable to their desire of gain, did not only plunder the place they were sent to, but forcing themselves into every house, they slew its inhabitants; so the citizens fled along the narrow lanes, and the soldiers slew those that they caught, and no method of plunder was omitted; they also caught many of the quiet people, and brought them before Florus, whom he first chastised with stripes, and then crucified. Accordingly, the whole number of those that were destroyed that day, with their wives and children, [for they did not spare even the infants themselves,] was about three thousand and six hundred. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding.

But for the seditious, they were afraid lest Florus should come again, and get possession of the temple, through Antonia; so they got immediately upon those cloisters of the temple that joined to Antonia, and cut them down. This cooled the avarice of Florus; for whereas he was eager to obtain the treasures of God [in the temple], and on that account was desirous of getting into Antonia, as soon as the cloisters were broken down, he left off his attempt; he then sent for the high priests and the sanhedrim, and told them that he was indeed himself going out of the city, but that he would leave them as large a garrison as they should desire. Hereupon they promised that they would make no innovations, in case he would leave them one band; but not that which had fought with the Jews, because the multitude bore ill-will against that band on account of what they had suffered from it; so he changed the band as they desired, and, with the rest of his forces, returned to Cesarea.

"Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. And let not any one be tumultuous against me, in case what they hear me say do not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight, I shall first separate those pretenses that are by some connected together; for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaint against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. Consider now the several cases that may be supposed, how little occasion there is for your going to war. Your first occasion is the accusations you have to make against your procurators; now here you ought to be submissive to those in authority, and not give them any provocation; but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. Now it is absurd to make war with a great many for the sake of one, to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue for ever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and strong bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia at the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. Those Macedonians also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. Moreover, ten thousand ether nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Henlochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis, who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days' journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? Are not the Illyrlans, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Daeians. And for the Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, revolted, yet are they now very quiet under one Roman legion. Moreover, great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. Now although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives every where; yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, an subdued them while they were encompassed by the ocean, and inhabited an island that is not less than the [continent of this] habitable earth; and four legions are a sufficient guard to so large an island And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. Now when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridite, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. And as for the third part of the habitable earth, [Africa,] whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven millions five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance; but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do; for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covenants between them, if any under their government march against the Romans. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God's providence. Reflect upon it, how impossible it is for your zealous observations of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God's assistance, when, by being forced to transgress his law, you will make him turn his face from you? and if you do observe the custom of the sabbath days, and will not be revealed on to do any thing thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without fore-seeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. But certainly no one can imagine that you can enter into a war as by agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back any thing that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge four passions, you will run those hazards which I shall be free from."

In the mean time, one Manahem, the son of Judas, that was called the Galilean, [who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans,] took some of the men of note with him, and retired to Masada, where he broke open king Herod's armory, and gave arms not only to his own people, but to other robbers also. These he made use of for a guard, and returned in the state of a king to Jerusalem; he became the leader of the sedition, and gave orders for continuing the siege; but they wanted proper instruments, and it was not practicable to undermine the wall, because the darts came down upon them from above. But still they dug a mine from a great distance under one of the towers, and made it totter; and having done that, they set on fire what was combustible, and left it; and when the foundations were burnt below, the tower fell down suddenly. Yet did they then meet with another wall that had been built within, for the besieged were sensible beforehand of what they were doing, and probably the tower shook as it was undermining; so they provided themselves of another fortification; which when the besiegers unexpectedly saw, while they thought they had already gained the place, they were under some consternation. However, those that were within sent to Manahem, and to the other leaders of the sedition, and desired they might go out upon a capitulation: this was granted to the king's soldiers and their own countrymen only, who went out accordingly; but the Romans that were left alone were greatly dejected, for they were not able to force their way through such a multitude; and to desire them to give them their right hand for their security, they thought it would be a reproach to them; and besides, if they should give it them, they durst not depend upon it; so they deserted their camp, as easily taken, and ran away to the royal towers,--that called Hippicus, that called Phasaelus, and that called Mariamne. But Manahem and his party fell upon the place whence the soldiers were fled, and slew as many of them as they could catch, before they got up to the towers, and plundered what they left behind them, and set fire to their camp. This was executed on the sixth day of the month Gorpieus [Elul].

But on the next day the high priest was caught where he had concealed himself in an aqueduct; he was slain, together with Hezekiah his brother, by the robbers: hereupon the seditious besieged the towers, and kept them guarded, lest any one of the soldiers should escape. Now the overthrow of the places of strength, and the death of the high priest Ananias, so puffed up Manahem, that he became barbarously cruel; and as he thought he had no antagonist to dispute the management of affairs with him, he was no better than an insupportable tyrant; but Eleazar and his party, when words had passed between them, how it was not proper when they revolted from the Romans, out of the desire of liberty, to betray that liberty to any of their own people, and to bear a lord, who, though he should be guilty of no violence, was yet meaner than themselves; as also, that in case they were obliged to set some one over their public affairs, it was fitter they should give that privilege to any one rather than to him; they made an assault upon him in the temple; for he went up thither to worship in a pompous manner, and adorned with royal garments, and had his followers with him in their armor. But Eleazar and his party fell violently upon him, as did also the rest of the people; and taking up stones to attack him withal, they threw them at the sophister, and thought, that if he were once ruined, the entire sedition would fall to the ground. Now Manahem and his party made resistance for a while; but when they perceived that the whole multitude were falling upon them, they fled which way every one was able; those that were caught were slain, and those that hid themselves were searched for. A few there were of them who privately escaped to Masada, among whom was Eleazar, the son of Jairus, who was of kin to Manahem, and acted the part of a tyrant at Masada afterward. As for Manahem himself, he ran away to the place called Ophla, and there lay skulking in private; but they took him alive, and drew him out before them all; they then tortured him with many sorts of torments, and after all slew him, as they did by those that were captains under him also, and particularly by the principal instrument of his tyranny, whose name was Apsalom.

After this calamity had befallen Cestius, many of the most eminent of the Jews swam away from the city, as from a ship when it was going to sink; Costobarus, therefore, and Saul, who were brethren, together with Philip, the son of Jacimus, who was the commander of king Agrippa's forces, ran away from the city, and went to Cestius. But then how Antipas, who had been besieged with them in the king's palace, but would not fly away with them, was afterward slain by the seditious, we shall relate hereafter. However, Cestius sent Saul and his friends, at their own desire, to Achaia, to Nero, to inform him of the great distress they were in, and to lay the blame of their kindling the war upon Florus, as hoping to alleviate his own danger, by provoking his indignation against Florus.

And now Vespasian took along with him his army from Antioch, [which is the metropolis of Syria, and without dispute deserves the place of the third city in the habitable earth that was under the Roman empire, both in magnitude, and other marks of prosperity,] where he found king Agrippa, with all his forces, waiting for his coming, and marched to Ptolemais. At this city also the inhabitants of Sepphoris of Galilee met him, who were for peace with the Romans. These citizens had beforehand taken care of their own safety, and being sensible of the power of the Romans, they had been with Cestius Gallus before Vespasian came, and had given their faith to him, and received the security of his right hand, and had received a Roman garrison; and at this time withal they received Vespasian, the Roman general, very kindly, and readily promised that they would assist him against their own countrymen. Now the general delivered them, at their desire, as many horsemen and footmen as he thought sufficient to oppose the incursions of the Jews, if they should come against them. And indeed the danger of losing Sepphoris would be no small one, in this war that was now beginning, seeing it was the largest city of Galilee, and built in a place by nature very strong, and might be a security of the whole nation's [fidelity to the Romans].

Upon this Josephus was afraid of their attacking him, and yet thought he should be a betrayer of the commands of God, if he died before they were delivered. So he began to talk like a philosopher to them in the distress he was then in, when he said thus to them: "O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance? Can any one pretend that I am not the man I was formerly? Nay, the Romans are sensible how that matter stands well enough. It is a brave thing to die in war; but so that it be according to the law of war, by the hand of conquerors. If, therefore, I avoid death from the sword of the Romans, I am truly worthy to be killed by my own sword, and my own hand; but if they admit of mercy, and would spare their enemy, how much more ought we to have mercy upon ourselves, and to spare ourselves? For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us. I confess freely that it is a brave thing to die for liberty; but still so that it be in war, and done by those who take that liberty from us; but in the present case our enemies do neither meet us in battle, nor do they kill us. Now he is equally a coward who will not die when he is obliged to die, and he who will die when he is not obliged so to do. What are we afraid of, when we will not go up to the Romans? Is it death? If so, what we are afraid of, when we but suspect our enemies will inflict it on us, shall we inflict it on ourselves for certain? But it may be said we must be slaves. And are we then in a clear state of liberty at present? It may also be said that it is a manly act for one to kill himself. No, certainly, but a most unmanly one; as I should esteem that pilot to be an arrant coward, who, out of fear of a storm, should sink his ship of his own accord. Now self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. And do not you think that God is very angry when a man does injury to what he hath bestowed on him? For from him it is that we have received our being, and we ought to leave it to his disposal to take that being away from us. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if any one destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if any one cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it? Moreover, our law justly ordains that slaves which run away from their master shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not guilty of impeity? Do not you know that those who depart out of this life according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame; that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolutions of ages, they are again sent into pure bodies; while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? for which reason God hates such doings, and the crime is punished by our most wise legislator. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. The laws of other nations also enjoin such men's hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. For my part, I will not run over to our enemies' quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself."

And now, when the multitude were gotten together to an assembly, and every one was in indignation at these men's seizing upon the sanctuary, at their rapine and murders, but had not yet begun their attacks upon them, [the reason of which was this, that they imagined it to be a difficult thing to suppress these zealots, as indeed the case was,] Ananus stood in the midst of them, and casting his eyes frequently at the temple, and having a flood of tears in his eyes, he said, "Certainly it had been good for me to die before I had seen the house of God full of so many abominations, or these sacred places, that ought not to be trodden upon at random, filled with the feet of these blood-shedding villains; yet do I, who am clothed with the vestments of the high priesthood, and am called by that most venerable name [of high priest], still live, and am but too fond of living, and cannot endure to undergo a death which would be the glory of my old age; and if I were the only person concerned, and as it were in a desert, I would give up my life, and that alone for God's sake; for to what purpose is it to live among a people insensible of their calamities, and where there is no notion remaining of any remedy for the miseries that are upon them? for when you are seized upon, you bear it! and when you are beaten, you are silent! and when the people are murdered, nobody dare so much as send out a groan openly! O bitter tyranny that we are under! But why do I complain of the tyrants? Was it not you, and your sufferance of them, that have nourished them? Was it not you that overlooked those that first of all got together, for they were then but a few, and by your silence made them grow to be many; and by conniving at them when they took arms, in effect armed them against yourselves? You ought to have then prevented their first attempts, when they fell a reproaching your relations; but by neglecting that care in time, you have encouraged these wretches to plunder men. When houses were pillaged, nobody said a word, which was the occasion why they carried off the owners of those houses; and when they were drawn through the midst of the city, nobody came to their assistance. They then proceeded to put those whom you have betrayed into their hands into bonds. I do not say how many and of what characters those men were whom they thus served; but certainly they were such as were accused by none, and condemned by none; and since nobody succored them when they were put into bonds, the consequence was, that you saw the same persons slain. We have seen this also; so that still the best of the herd of brute animals, as it were, have been still led to be sacrificed, when yet nobody said one word, or moved his right hand for their preservation. Will you bear, therefore, will you bear to see your sanctuary trampled on? and will you lay steps for these profane wretches, upon which they may mount to higher degrees of insolence? Will not you pluck them down from their exaltation? for even by this time they had proceeded to higher enormities, if they had been able to overthrow any thing greater than the sanctuary. They have seized upon the strongest place of the whole city; you may call it the temple, if you please, though it be like a citadel or fortress. Now, while you have tyranny in so great a degree walled in, and see your enemies over your heads, to what purpose is it to take counsel? and what have you to support your minds withal? Perhaps you wait for the Romans, that they may protect our holy places: are our matters then brought to that pass? and are we come to that degree of misery, that our enemies themselves are expected to pity us? O wretched creatures! will not you rise up and turn upon those that strike you? which you may observe in wild beasts themselves, that they will avenge themselves on those that strike them. Will you not call to mind, every one of you, the calamities you yourselves have suffered? nor lay before your eyes what afflictions you yourselves have undergone? and will not such things sharpen your souls to revenge? Is therefore that most honorable and most natural of our passions utterly lost, I mean the desire of liberty? Truly we are in love with slavery, and in love with those that lord it over us, as if we had received that principle of subjection from our ancestors; yet did they undergo many and great wars for the sake of liberty, nor were they so far overcome by the power of the Egyptians, or the Medes, but that still they did what they thought fit, notwithstanding their commands to the contrary. And what occasion is there now for a war with the Romans? [I meddle not with determining whether it be an advantageous and profitable war or not.] What pretense is there for it? Is it not that we may enjoy our liberty? Besides, shall we not bear the lords of the habitable earth to be lords over us, and yet bear tyrants of our own country? Although I must say that submission to foreigners may be borne, because fortune hath already doomed us to it, while submission to wicked people of our own nation is too unmanly, and brought upon us by our own consent. However, since I have had occasion to mention the Romans, I will not conceal a thing that, as I am speaking, comes into my mind, and affects me considerably; it is this, that though we should be taken by them, [God forbid the event should be so!] yet can we undergo nothing that will be harder to be borne than what these men have already brought upon us. How then can we avoid shedding of tears, when we see the Roman donations in our temple, while we withal see those of our own nation taking our spoils, and plundering our glorious metropolis, and slaughtering our men, from which enormities those Romans themselves would have abstained? to see those Romans never going beyond the bounds allotted to profane persons, nor venturing to break in upon any of our sacred customs; nay, having a horror on their minds when they view at a distance those sacred walls; while some that have been born in this very country, and brought up in our customs, and called Jews, do walk about in the midst of the holy places, at the very time when their hands are still warm with the slaughter of their own countrymen. Besides, can any one be afraid of a war abroad, and that with such as will have comparatively much greater moderation than our own people have? For truly, if we may suit our words to the things they represent, it is probable one may hereafter find the Romans to be the supporters of our laws, and those within ourselves the subverters of them. And now I am persuaded that every one of you here comes satisfied before I speak that these overthrowers of our liberties deserve to be destroyed, and that nobody can so much as devise a punishment that they have not deserved by what they have done, and that you are all provoked against them by those their wicked actions, whence you have suffered so greatly. But perhaps many of you are affrighted at the multitude of those zealots, and at their audaciousness, as well as at the advantage they have over us in their being higher in place than we are; for these circumstances, as they have been occasioned by your negligence, so will they become still greater by being still longer neglected; for their multitude is every day augmented, by every ill man's running away to those that are like to themselves, and their audaciousness is therefore inflamed, because they meet with no obstruction to their designs. And for their higher place, they will make use of it for engines also, if we give them time to do so; but be assured of this, that if we go up to fight them, they will be made tamer by their own consciences, and what advantages they have in the height of their situation they will lose by the opposition of their reason; perhaps also God himself, who hath been affronted by them, will make what they throw at us return against themselves, and these impious wretches will be killed by their own darts: let us but make our appearance before them, and they will come to nothing. However, it is a right thing, if there should be any danger in the attempt, to die before these holy gates, and to spend our very lives, if not for the sake of our children and wives, yet for God's sake, and for the sake of his sanctuary. I will assist you both with my counsel and with my hand; nor shall any sagacity of ours be wanting for your support; nor shall you see that I will be sparing of my body neither."

These things were told Vespasian by deserters; for although the seditious watched all the passages out of the city, and destroyed all, whosoever they were, that came thither, yet were there some that had concealed themselves, and when they had fled to the Romans, persuaded their general to come to their city's assistance, and save the remainder of the people; informing him withal, that it was upon account of the people's good-will to the Romans that many of them were already slain, and the survivors in danger of the same treatment. Vespasian did indeed already pity the calamities these men were in, and arose, in appearance, as though he was going to besiege Jerusalem, but in reality to deliver them from a [worse] siege they were already under. However, he was obliged first to overthrow what remained elsewhere, and to leave nothing out of Jerusalem behind him that might interrupt him in that siege. Accordingly, he marched against Gadara, the metropolis of Perea, which was a place of strength, and entered that city on the fourth day of the month Dystrus [Adar]; for the men of power had sent an embassage to him, without the knowledge of the seditious, to treat about a surrender; which they did out of the desire they had of peace, and for saving their effects, because many of the citizens of Gadara were rich men. This embassy the opposite party knew nothing of, but discovered it as Vespasian was approaching near the city. However, they despaired of keeping possession of the city, as being inferior in number to their enemies who were within the city, and seeing the Romans very near to the city; so they resolved to fly, but thought it dishonorable to do it without shedding some blood, and revenging themselves on the authors of this surrender; so they seized upon Dolesus, [a person not only the first in rank and family in that city, but one that seemed the occasion of sending such an embassy,] and slew him, and treated his dead body after a barbarous manner, so very violent was their anger at him, and then ran out of the city. And as now the Roman army was just upon them, the people of Gadara admitted Vespasian with joyful acclamations, and received from him the security of his right hand, as also a garrison of horsemen and footmen, to guard them against the excursions of the runagates; for as to their wall, they had pulled it down before the Romans desired them so to do, that they might thereby give them assurance that they were lovers of peace, and that, if they had a mind, they could not now make war against them.

Yet did the army that was under John raise a sedition against him, and all the Idumeans separated themselves from the tyrant, and attempted to destroy him, and this out of their envy at his power, and hatred of his cruelty; so they got together, and slew many of the zealots, and drove the rest before them into that royal palace that was built by Grapte, who was a relation of Izates, the king of Adiabene; the Idumeans fell in with them, and drove the zealots out thence into the temple, and betook themselves to plunder John's effects; for both he himself was in that palace, and therein had he laid up the spoils he had acquired by his tyranny. In the mean time, the multitude of those zealots that were dispersed over the city ran together to the temple unto those that fled thither, and John prepared to bring them down against the people and the Idumeans, who were not so much afraid of being attacked by them [because they were themselves better soldiers than they] as at their madness, lest they should privately sally out of the temple and get among them, and not only destroy them, but set the city on fire also. So they assembled themselves together, and the high priests with them, and took counsel after what manner they should avoid their assault. Now it was God who turned their opinions to the worst advice, and thence they devised such a remedy to get themselves free as was worse than the disease itself. Accordingly, in order to overthrow John, they determined to admit Simon, and earnestly to desire the introduction of a second tyrant into the city; which resolution they brought to perfection, and sent Matthias, the high priest, to beseech this Simon to come in to them, of whom they had so often been afraid. Those also that had fled from the zealots in Jerusalem joined in this request to him, out of the desire they had of preserving their houses and their effects. Accordingly he, in an arrogant manner, granted them his lordly protection, and came into the city, in order to deliver it from the zealots. The people also made joyful acclamations to him, as their savior and their preserver; but when he was come in, with his army, he took care to secure his own authority, and looked upon those that had invited him in to be no less his enemies than those against whom the invitation was intended.

Yet did the army that was under John raise a sedition against him, and all the Idumeans separated themselves from the tyrant, and attempted to destroy him, and this out of their envy at his power, and hatred of his cruelty; so they got together, and slew many of the zealots, and drove the rest before them into that royal palace that was built by Grapte, who was a relation of Izates, the king of Adiabene; the Idumeans fell in with them, and drove the zealots out thence into the temple, and betook themselves to plunder John's effects; for both he himself was in that palace, and therein had he laid up the spoils he had acquired by his tyranny. In the mean time, the multitude of those zealots that were dispersed over the city ran together to the temple unto those that fled thither, and John prepared to bring them down against the people and the Idumeans, who were not so much afraid of being attacked by them [because they were themselves better soldiers than they] as at their madness, lest they should privately sally out of the temple and get among them, and not only destroy them, but set the city on fire also. So they assembled themselves together, and the high priests with them, and took counsel after what manner they should avoid their assault. Now it was God who turned their opinions to the worst advice, and thence they devised such a remedy to get themselves free as was worse than the disease itself. Accordingly, in order to overthrow John, they determined to admit Simon, and earnestly to desire the introduction of a second tyrant into the city; which resolution they brought to perfection, and sent Matthias, the high priest, to beseech this Simon to come in to them, of whom they had so often been afraid. Those also that had fled from the zealots in Jerusalem joined in this request to him, out of the desire they had of preserving their houses and their effects. Accordingly he, in an arrogant manner, granted them his lordly protection, and came into the city, in order to deliver it from the zealots. The people also made joyful acclamations to him, as their savior and their preserver; but when he was come in, with his army, he took care to secure his own authority, and looked upon those that had invited him in to be no less his enemies than those against whom the invitation was intended.

Justly, therefore, did Vespasian desire to obtain that government, in order to corroborate his attempts upon the whole empire; so he immediately sent to Tiberius Alexander, who was then governor of Egypt and of Alexandria, and informed him what the army had put upon him, and how he, being forced to accept of the burden of the government, was desirous to have him for his confederate and supporter. Now as soon as ever Alexander had read this letter, he readily obliged the legions and the multitude to take the oath of fidelity to Vespasian, both which willingly complied with him, as already acquainted with the courage of the man, from that his conduct in their neighborhood. Accordingly Vespasian, looking upon himself as already intrusted with the government, got all things ready for his journey [to Rome]. Now fame carried this news abroad more suddenly than one could have thought, that he was emperor over the east, upon which every city kept festivals, and celebrated sacrifices and oblations for such good news; the legions also that were in Mysia and Pannonia, who had been in commotion a little before, on account of this insolent attempt of Vitellius, were very glad to take the oath of fidelity to Vespasian, upon his coming to the empire. Vespasian then removed from Cesarea to Berytus, where many embassages came to him from Syria, and many from other provinces, bringing with them from every city crowns, and the congratulations of the people. Mucianus came also, who was the president of the province, and told him with what alacrity the people [received the news of his advancement], and how the people of every city had taken the oath of fidelity to him.

Now the warlike men that were in the city, and the multitude of the seditious that were with Simon, were ten thousand, besides the Idumeans. Those ten thousand had fifty commanders, over whom this Simon was supreme. The Idumeans that paid him homage were five thousand, and had eight commanders, among whom those of greatest fame were Jacob the son of Sosas, and Simon the son of Cathlas. Jotre, who had seized upon the temple, had six thousand armed men under twenty commanders; the zealots also that had come over to him, and left off their opposition, were two thousand four hundred, and had the same commander that they had formerly, Eleazar, together with Simon the son of Arinus. Now, while these factions fought one against another, the people were their prey on both sides, as we have said already; and that part of the people who would not join with them in their wicked practices were plundered by both factions. Simon held the upper city, and the great wall as far as Cedron, and as much of the old wall as bent from Siloam to the east, and which went down to the palace of Monobazus, who was king of the Adiabeni, beyond Euphrates; he also held that fountain, and the Acra, which was no other than the lower city; he also held all that reached to the palace of queen Helena, the mother of Monobazus. But John held the temple, and the parts thereto adjoining, for a great way, as also Ophla, and the valley called "the Valley of Cedron;" and when the parts that were interposed between their possessions were burnt by them, they left a space wherein they might fight with each other; for this internal sedition did not cease even when the Romans were encamped near their very wall. But although they had grown wiser at the first onset the Romans made upon them, this lasted but a while; for they returned to their former madness, and separated one from another, and fought it out, and did everything that the besiegers could desire them to do; for they never suffered any thing that was worse from the Romans than they made each other suffer; nor was there any misery endured by the city after these men's actions that could be esteemed new. But it was most of all unhappy before it was overthrown, while those that took it did it a greater kindness for I venture to affirm that the sedition destroyed the city, and the Romans destroyed the sedition, which it was a much harder thing to do than to destroy the walls; so that we may justly ascribe our misfortunes to our own people, and the just vengeance taken on them to the Romans; as to which matter let every one determine by the actions on both sides.

However, when Titus, in going his rounds along those valleys, saw them full of dead bodies, and the thick putrefaction running about them, he gave a groan; and, spreading out his hands to heaven, called God to witness that this was not his doing; and such was the sad case of the city itself. But the Romans were very joyful, since none of the seditious could now make sallies out of the city, because they were themselves disconsolate, and the famine already touched them also. These Romans besides had great plenty of corn and other necessaries out of Syria, and out of the neighboring provinces; many of whom would stand near to the wall of the city, and show the people what great quantities of provisions they had, and so make the enemy more sensible of their famine, by the great plenty, even to satiety, which they had themselves. However, when the seditious still showed no inclinations of yielding, Titus, out of his commiseration of the people that remained, and out of his earnest desire of rescuing what was still left out of these miseries, began to raise his banks again, although materials for them were hard to be come at; for all the trees that were about the city had been already cut down for the making of the former banks. Yet did the soldiers bring with them other materials from the distance of ninety furlongs, and thereby raised banks in four parts, much greater than the former, though this was done only at the tower of Antonia. So Caesar went his rounds through the legions, and hastened on the works, and showed the robbers that they were now in his hands. But these men, and these only, were incapable of repenting of the wickednesses they had been guilty of; and separating their souls from their bodies, they used them both as if they belonged to other folks, and not to themselves. For no gentle affection could touch their souls, nor could any pain affect their bodies, since they could still tear the dead bodies of the people as dogs do, and fill the prisons with those that were sick.

When Titus came to the knowledge of this wicked practice, he had like to have surrounded those that had been guilty of it with his horse, and have shot them dead; and he had done it, had not their number been so very great, and those that were liable to this punishment would have been manifold more than those whom they had slain. However, he called together the commanders of the auxiliary troops he had with him, as well as the commanders of the Roman legions, [for some of his own soldiers had been also guilty herein, as he had been informed,] and had great indignation against both sorts of them, and said to them, "What! have any of my own soldiers done such things as this out of the uncertain hope of gain, without regarding their own weapons, which are made of silver and gold? Moreover, do the Arabians and Syrians now first of all begin to govern themselves as they please, and to indulge their appetites in a foreign war, and then, out of their barbarity in murdering men, and out of their hatred to the Jews, get it ascribed to the Romans?" for this infamous practice was said to be spread among some of his own soldiers also. Titus then threatened that he would put such men to death, if any of them were discovered to be so insolent as to do so again; moreover, he gave it in charge to the legions, that they should make a search after such as were suspected, and should bring them to him. But it appeared that the love of money was too hard for all their dread of punishment, and a vehement desire of gain is natural to men, and no passion is so venturesome as covetousness; otherwise such passions have certain bounds, and are subordinate to fear. But in reality it was God who condemned the whole nation, and turned every course that was taken for their preservation to their destruction. This, therefore, which was forbidden by Caesar under such a threatening, was ventured upon privately against the deserters, and these barbarians would go out still, and meet those that ran away before any saw them, and looking about them to see that no Roman spied them, they dissected them, and pulled this polluted money out of their bowels; which money was still found in a few of them, while yet a great many were destroyed by the bare hope there was of thus getting by them, which miserable treatment made many that were deserting to return back again into the city.

And now Titus, upon consideration that the alacrity of soldiers in war is chiefly excited by hopes and by good words, and that exhortations and promises do frequently make men to forget the hazards they run, nay, sometimes to despise death itself, got together the most courageous part of his army, and tried what he could do with his men by these methods. "O fellow soldiers," said he, "to make an exhortation to men to do what hath no peril in it, is on that very account inglorious to such to whom that exhortation is made; and indeed so it is in him that makes the exhortation, an argument of his own cowardice also. I therefore think that such exhortations ought then only to be made use of when affairs are in a dangerous condition, and yet are worthy of being attempted by every one themselves; accordingly, I am fully of the same opinion with you, that it is a difficult task to go up this wall; but that it is proper for those that desire reputation for their valor to struggle with difficulties in such cases as will then appear, when I have particularly shown that it is a brave thing to die with glory, and that the courage here necessary shall not go unrewarded in those that first begin the attempt. And let my first argument to move you to it be taken from what probably some would think reasonable to dissuade you, I mean the constancy and patience of these Jews, even under their ill successes; for it is unbecoming you, who are Romans and my soldiers, who have in peace been taught how to make wars, and who have also been used to conquer in those wars, to be inferior to Jews, either in action of the hand, or in courage of the soul, and this especially when you are at the conclusion of your victory, and are assisted by God himself; for as to our misfortunes, they have been owing to the madness of the Jews, while their sufferings have been owing to your valor, and to the assistance God hath afforded you; for as to the seditions they have been in, and the famine they are under, and the siege they now endure, and the fall of their walls without our engines, what can they all be but demonstrations of God's anger against them, and of his assistance afforded us? It will not therefore be proper for you, either to show yourselves inferior to those to whom you are really superior, or to betray that Divine assistance which is afforded you. And, indeed, how can it be esteemed otherwise than a base and unworthy thing, that while the Jews, who need not be much ashamed if they be deserted, because they have long learned to be slaves to others, do yet despise death, that they may be so no longer; and do make sallies into the very midst of us frequently, not in hopes of conquering us, but merely for a demonstration of their courage; we, who have gotten possession of almost all the world that belongs to either land or sea, to whom it will be a great shame if we do not conquer them, do not once undertake any attempt against our enemies wherein there is much danger, but sit still idle, with such brave arms as we have, and only wait till the famine and fortune do our business themselves, and this when we have it in our power, with some small hazard, to gain all that we desire! For if we go up to this tower of Antonia, we gain the city; for if there should be any more occasion for fighting against those within the city, which I do not suppose there will, since we shall then be upon the top of the hill and be upon our enemies before they can have taken breath, these advantages promise us no less than a certain and sudden victory. As for myself, I shall at present wave any commendation of those who die in war, and omit to speak of the immortality of those men who are slain in the midst of their martial bravery; yet cannot I forbear to imprecate upon those who are of a contrary disposition, that they may die in time of peace, by some distemper or other, since their souls are condemned to the grave, together with their bodies. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards? while upon those souls that wear away in and with their distempered bodies comes a subterranean night to dissolve them to nothing, and a deep oblivion to take away all the remembrance of them, and this notwithstanding they be clean from all spots and defilements of this world; so that, in this ease, the soul at the same time comes to the utmost bounds of its life, and of its body, and of its memorial also. But since he hath determined that death is to come of necessity upon all men, a sword is a better instrument for that purpose than any disease whatsoever. Why is it not then a very mean thing for us not to yield up that to the public benefit which we must yield up to fate? And this discourse have I made, upon the supposition that those who at first attempt to go upon this wall must needs be killed in the attempt, though still men of true courage have a chance to escape even in the most hazardous undertakings. For, in the first place, that part of the former wall that is thrown down is easily to be ascended; and for the new-built wall, it is easily destroyed. Do you, therefore, many of you, pull up your courage, and set about this work, and do you mutually encourage and assist one another; and this your bravery will soon break the hearts of your enemies; and perhaps such a glorious undertaking as yours is may be accomplished without bloodshed. For although it be justly to be supposed that the Jews will try to hinder you at your first beginning to go up to them; yet when you have once concealed yourselves from them, and driven them away by force, they will not be able to sustain your efforts against them any longer, though but a few of you prevent them, and get over the wall. As for that person who first mounts the wall, I should blush for shame if I did not make him to be envied of others, by those rewards I would bestow upon him. If such a one escape with his life, he shall have the command of others that are now but his equals; although it be true also that the greatest rewards will accrue to such as die in the attempt."

And now Titus, upon consideration that the alacrity of soldiers in war is chiefly excited by hopes and by good words, and that exhortations and promises do frequently make men to forget the hazards they run, nay, sometimes to despise death itself, got together the most courageous part of his army, and tried what he could do with his men by these methods. "O fellow soldiers," said he, "to make an exhortation to men to do what hath no peril in it, is on that very account inglorious to such to whom that exhortation is made; and indeed so it is in him that makes the exhortation, an argument of his own cowardice also. I therefore think that such exhortations ought then only to be made use of when affairs are in a dangerous condition, and yet are worthy of being attempted by every one themselves; accordingly, I am fully of the same opinion with you, that it is a difficult task to go up this wall; but that it is proper for those that desire reputation for their valor to struggle with difficulties in such cases as will then appear, when I have particularly shown that it is a brave thing to die with glory, and that the courage here necessary shall not go unrewarded in those that first begin the attempt. And let my first argument to move you to it be taken from what probably some would think reasonable to dissuade you, I mean the constancy and patience of these Jews, even under their ill successes; for it is unbecoming you, who are Romans and my soldiers, who have in peace been taught how to make wars, and who have also been used to conquer in those wars, to be inferior to Jews, either in action of the hand, or in courage of the soul, and this especially when you are at the conclusion of your victory, and are assisted by God himself; for as to our misfortunes, they have been owing to the madness of the Jews, while their sufferings have been owing to your valor, and to the assistance God hath afforded you; for as to the seditions they have been in, and the famine they are under, and the siege they now endure, and the fall of their walls without our engines, what can they all be but demonstrations of God's anger against them, and of his assistance afforded us? It will not therefore be proper for you, either to show yourselves inferior to those to whom you are really superior, or to betray that Divine assistance which is afforded you. And, indeed, how can it be esteemed otherwise than a base and unworthy thing, that while the Jews, who need not be much ashamed if they be deserted, because they have long learned to be slaves to others, do yet despise death, that they may be so no longer; and do make sallies into the very midst of us frequently, not in hopes of conquering us, but merely for a demonstration of their courage; we, who have gotten possession of almost all the world that belongs to either land or sea, to whom it will be a great shame if we do not conquer them, do not once undertake any attempt against our enemies wherein there is much danger, but sit still idle, with such brave arms as we have, and only wait till the famine and fortune do our business themselves, and this when we have it in our power, with some small hazard, to gain all that we desire! For if we go up to this tower of Antonia, we gain the city; for if there should be any more occasion for fighting against those within the city, which I do not suppose there will, since we shall then be upon the top of the hill and be upon our enemies before they can have taken breath, these advantages promise us no less than a certain and sudden victory. As for myself, I shall at present wave any commendation of those who die in war, and omit to speak of the immortality of those men who are slain in the midst of their martial bravery; yet cannot I forbear to imprecate upon those who are of a contrary disposition, that they may die in time of peace, by some distemper or other, since their souls are condemned to the grave, together with their bodies. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards? while upon those souls that wear away in and with their distempered bodies comes a subterranean night to dissolve them to nothing, and a deep oblivion to take away all the remembrance of them, and this notwithstanding they be clean from all spots and defilements of this world; so that, in this ease, the soul at the same time comes to the utmost bounds of its life, and of its body, and of its memorial also. But since he hath determined that death is to come of necessity upon all men, a sword is a better instrument for that purpose than any disease whatsoever. Why is it not then a very mean thing for us not to yield up that to the public benefit which we must yield up to fate? And this discourse have I made, upon the supposition that those who at first attempt to go upon this wall must needs be killed in the attempt, though still men of true courage have a chance to escape even in the most hazardous undertakings. For, in the first place, that part of the former wall that is thrown down is easily to be ascended; and for the new-built wall, it is easily destroyed. Do you, therefore, many of you, pull up your courage, and set about this work, and do you mutually encourage and assist one another; and this your bravery will soon break the hearts of your enemies; and perhaps such a glorious undertaking as yours is may be accomplished without bloodshed. For although it be justly to be supposed that the Jews will try to hinder you at your first beginning to go up to them; yet when you have once concealed yourselves from them, and driven them away by force, they will not be able to sustain your efforts against them any longer, though but a few of you prevent them, and get over the wall. As for that person who first mounts the wall, I should blush for shame if I did not make him to be envied of others, by those rewards I would bestow upon him. If such a one escape with his life, he shall have the command of others that are now but his equals; although it be true also that the greatest rewards will accrue to such as die in the attempt."

But as for the tyrants themselves, and those that were with them, when they found that they were encompassed on every side, and, as it were, walled round, without any method of escaping, they desired to treat with Titus by word of mouth. Accordingly, such was the kindness of his nature, and his desire of preserving the city from destruction, joined to the advice of his friends, who now thought the robbers were come to a temper, that he placed himself on the western side of the outer [court of the] temple; for there were gates on that side above the Xystus, and a bridge that connected the upper city to the temple. This bridge it was that lay between the tyrants and Caesar, and parted them; while the multitude stood on each side; those of the Jewish nation about Sinran and John, with great hopes of pardon; and the Romans about Caesar, in great expectation how Titus would receive their supplication. So Titus charged his soldiers to restrain their rage, and to let their darts alone, and appointed an interpreter between them, which was a sign that he was the conqueror, and first began the discourse, and said, "I hope you, sirs, are now satiated with the miseries of your country, who have not had any just notions, either of our great power, or of your own great weakness, but have, like madmen, after a violent and inconsiderate manner, made such attempts, as have brought your people, your city, and your holy house to destruction. You have been the men that have never left off rebelling since Pompey first conquered you, and have, since that time, made open war with the Romans. Have you depended on your multitude, while a very small part of the Roman soldiery have been strong enough for you? Have you relied on the fidelity of your confederates? And what nations are there, out of the limits of our dominion, that would choose to assist the Jews before the Romans? Are your bodies stronger than ours? nay, you know that the [strong] Germans themselves are our servants. Have you stronger walls than we have? Pray, what greater obstacle is there than the wall of the ocean, with which the Britons are encompassed, and yet do adore the arms of the Romans. Do you exceed us in courage of soul, and in the sagacity of your commanders? Nay, indeed, you cannot but know that the very Carthaginians have been conquered by us. It can therefore be nothing certainly but the kindness of us Romans which hath excited you against us; who, in the first place, have given you this land to possess; and, in the next place, have set over you kings of your own nation; and, in the third place, have preserved the laws of your forefathers to you, and have withal permitted you to live, either by yourselves, or among others, as it should please you: and, what is our chief favor of all we have given you leave to gather up that tribute which is paid to God with such other gifts that are dedicated to him; nor have we called those that carried these donations to account, nor prohibited them; till at length you became richer than we ourselves, even when you were our enemies; and you made preparations for war against us with our own money; nay, after all, when you were in the enjoyment of all these advantages, you turned your too great plenty against those that gave it you, and, like merciless serpents, have thrown out your poison against those that treated you kindly. I suppose, therefore, that you might despise the slothfulness of Nero, and, like limbs of the body that are broken or dislocated, you did then lie quiet, waiting for some other time, though still with a malicious intention, and have now showed your distemper to be greater than ever, and have extended your desires as far as your impudent and immense hopes would enable you to do it. At this time my father came into this country, not with a design to punish you for what you had done under Cestius, but to admonish you; for had he come to overthrow your nation, he had run directly to your fountain-head, and had immediately laid this city waste; whereas he went and burnt Galilee and the neighboring parts, and thereby gave you time for repentance; which instance of humanity you took for an argument of his weakness, and nourished up your impudence by our mildness. When Nero was gone out of the world, you did as the wickedest wretches would have done, and encouraged yourselves to act against us by our civil dissensions, and abused that time, when both I and my father were gone away to Egypt, to make preparations for this war. Nor were you ashamed to raise disturbances against us when we were made emperors, and this while you had experienced how mild we had been, when we were no more than generals of the army. But when the government was devolved upon us, and all other people did thereupon lie quiet, and even foreign nations sent embassies, and congratulated our access to the government, then did you Jews show yourselves to be our enemies. You sent embassies to those of your nation that are beyond Euphrates to assist you in your raising disturbances; new walls were built by you round your city, seditions arose, and one tyrant contended against another, and a civil war broke out among you; such indeed as became none but so wicked a people as you are. I then came to this city, as unwillingly sent by my father, and received melancholy injunctions from him. When I heard that the people were disposed to peace, I rejoiced at it; I exhorted you to leave off these proceedings before I began this war; I spared you even when you had fought against me a great while; I gave my right hand as security to the deserters; I observed what I had promised faithfully. When they fled to me, I had compassion on many of those that I had taken captive; I tortured those that were eager for war, in order to restrain them. It was unwillingly that I brought my engines of war against your walls; I always prohibited my soldiers, when they were set upon your slaughter, from their severity against you. After every victory I persuaded you to peace, as though I had been myself conquered. When I came near your temple, I again departed from the laws of war, and exhorted you to spare your own sanctuary, and to preserve your holy house to yourselves. I allowed you a quiet exit out of it, and security for your preservation; nay, if you had a mind, I gave you leave to fight in another place. Yet have you still despised every one of my proposals, and have set fire to your holy house with your own hands. And now, vile wretches, do you desire to treat with me by word of mouth? To what purpose is it that you would save such a holy house as this was, which is now destroyed? What preservation can you now desire after the destruction of your temple? Yet do you stand still at this very time in your armor; nor can you bring yourselves so much as to pretend to be supplicants even in this your utmost extremity. O miserable creatures! what is it you depend on? Are not your people dead? is not your holy house gone? is not your city in my power? and are not your own very lives in my hands? And do you still deem it a part of valor to die? However, I will not imitate your madness. If you throw down your arms, and deliver up your bodies to me, I grant you your lives; and I will act like a mild master of a family; what cannot be healed shall be punished, and the rest I will preserve for my own use."

But as for the tyrants themselves, and those that were with them, when they found that they were encompassed on every side, and, as it were, walled round, without any method of escaping, they desired to treat with Titus by word of mouth. Accordingly, such was the kindness of his nature, and his desire of preserving the city from destruction, joined to the advice of his friends, who now thought the robbers were come to a temper, that he placed himself on the western side of the outer [court of the] temple; for there were gates on that side above the Xystus, and a bridge that connected the upper city to the temple. This bridge it was that lay between the tyrants and Caesar, and parted them; while the multitude stood on each side; those of the Jewish nation about Sinran and John, with great hopes of pardon; and the Romans about Caesar, in great expectation how Titus would receive their supplication. So Titus charged his soldiers to restrain their rage, and to let their darts alone, and appointed an interpreter between them, which was a sign that he was the conqueror, and first began the discourse, and said, "I hope you, sirs, are now satiated with the miseries of your country, who have not had any just notions, either of our great power, or of your own great weakness, but have, like madmen, after a violent and inconsiderate manner, made such attempts, as have brought your people, your city, and your holy house to destruction. You have been the men that have never left off rebelling since Pompey first conquered you, and have, since that time, made open war with the Romans. Have you depended on your multitude, while a very small part of the Roman soldiery have been strong enough for you? Have you relied on the fidelity of your confederates? And what nations are there, out of the limits of our dominion, that would choose to assist the Jews before the Romans? Are your bodies stronger than ours? nay, you know that the [strong] Germans themselves are our servants. Have you stronger walls than we have? Pray, what greater obstacle is there than the wall of the ocean, with which the Britons are encompassed, and yet do adore the arms of the Romans. Do you exceed us in courage of soul, and in the sagacity of your commanders? Nay, indeed, you cannot but know that the very Carthaginians have been conquered by us. It can therefore be nothing certainly but the kindness of us Romans which hath excited you against us; who, in the first place, have given you this land to possess; and, in the next place, have set over you kings of your own nation; and, in the third place, have preserved the laws of your forefathers to you, and have withal permitted you to live, either by yourselves, or among others, as it should please you: and, what is our chief favor of all we have given you leave to gather up that tribute which is paid to God with such other gifts that are dedicated to him; nor have we called those that carried these donations to account, nor prohibited them; till at length you became richer than we ourselves, even when you were our enemies; and you made preparations for war against us with our own money; nay, after all, when you were in the enjoyment of all these advantages, you turned your too great plenty against those that gave it you, and, like merciless serpents, have thrown out your poison against those that treated you kindly. I suppose, therefore, that you might despise the slothfulness of Nero, and, like limbs of the body that are broken or dislocated, you did then lie quiet, waiting for some other time, though still with a malicious intention, and have now showed your distemper to be greater than ever, and have extended your desires as far as your impudent and immense hopes would enable you to do it. At this time my father came into this country, not with a design to punish you for what you had done under Cestius, but to admonish you; for had he come to overthrow your nation, he had run directly to your fountain-head, and had immediately laid this city waste; whereas he went and burnt Galilee and the neighboring parts, and thereby gave you time for repentance; which instance of humanity you took for an argument of his weakness, and nourished up your impudence by our mildness. When Nero was gone out of the world, you did as the wickedest wretches would have done, and encouraged yourselves to act against us by our civil dissensions, and abused that time, when both I and my father were gone away to Egypt, to make preparations for this war. Nor were you ashamed to raise disturbances against us when we were made emperors, and this while you had experienced how mild we had been, when we were no more than generals of the army. But when the government was devolved upon us, and all other people did thereupon lie quiet, and even foreign nations sent embassies, and congratulated our access to the government, then did you Jews show yourselves to be our enemies. You sent embassies to those of your nation that are beyond Euphrates to assist you in your raising disturbances; new walls were built by you round your city, seditions arose, and one tyrant contended against another, and a civil war broke out among you; such indeed as became none but so wicked a people as you are. I then came to this city, as unwillingly sent by my father, and received melancholy injunctions from him. When I heard that the people were disposed to peace, I rejoiced at it; I exhorted you to leave off these proceedings before I began this war; I spared you even when you had fought against me a great while; I gave my right hand as security to the deserters; I observed what I had promised faithfully. When they fled to me, I had compassion on many of those that I had taken captive; I tortured those that were eager for war, in order to restrain them. It was unwillingly that I brought my engines of war against your walls; I always prohibited my soldiers, when they were set upon your slaughter, from their severity against you. After every victory I persuaded you to peace, as though I had been myself conquered. When I came near your temple, I again departed from the laws of war, and exhorted you to spare your own sanctuary, and to preserve your holy house to yourselves. I allowed you a quiet exit out of it, and security for your preservation; nay, if you had a mind, I gave you leave to fight in another place. Yet have you still despised every one of my proposals, and have set fire to your holy house with your own hands. And now, vile wretches, do you desire to treat with me by word of mouth? To what purpose is it that you would save such a holy house as this was, which is now destroyed? What preservation can you now desire after the destruction of your temple? Yet do you stand still at this very time in your armor; nor can you bring yourselves so much as to pretend to be supplicants even in this your utmost extremity. O miserable creatures! what is it you depend on? Are not your people dead? is not your holy house gone? is not your city in my power? and are not your own very lives in my hands? And do you still deem it a part of valor to die? However, I will not imitate your madness. If you throw down your arms, and deliver up your bodies to me, I grant you your lives; and I will act like a mild master of a family; what cannot be healed shall be punished, and the rest I will preserve for my own use."

But as for the tyrants themselves, and those that were with them, when they found that they were encompassed on every side, and, as it were, walled round, without any method of escaping, they desired to treat with Titus by word of mouth. Accordingly, such was the kindness of his nature, and his desire of preserving the city from destruction, joined to the advice of his friends, who now thought the robbers were come to a temper, that he placed himself on the western side of the outer [court of the] temple; for there were gates on that side above the Xystus, and a bridge that connected the upper city to the temple. This bridge it was that lay between the tyrants and Caesar, and parted them; while the multitude stood on each side; those of the Jewish nation about Sinran and John, with great hopes of pardon; and the Romans about Caesar, in great expectation how Titus would receive their supplication. So Titus charged his soldiers to restrain their rage, and to let their darts alone, and appointed an interpreter between them, which was a sign that he was the conqueror, and first began the discourse, and said, "I hope you, sirs, are now satiated with the miseries of your country, who have not had any just notions, either of our great power, or of your own great weakness, but have, like madmen, after a violent and inconsiderate manner, made such attempts, as have brought your people, your city, and your holy house to destruction. You have been the men that have never left off rebelling since Pompey first conquered you, and have, since that time, made open war with the Romans. Have you depended on your multitude, while a very small part of the Roman soldiery have been strong enough for you? Have you relied on the fidelity of your confederates? And what nations are there, out of the limits of our dominion, that would choose to assist the Jews before the Romans? Are your bodies stronger than ours? nay, you know that the [strong] Germans themselves are our servants. Have you stronger walls than we have? Pray, what greater obstacle is there than the wall of the ocean, with which the Britons are encompassed, and yet do adore the arms of the Romans. Do you exceed us in courage of soul, and in the sagacity of your commanders? Nay, indeed, you cannot but know that the very Carthaginians have been conquered by us. It can therefore be nothing certainly but the kindness of us Romans which hath excited you against us; who, in the first place, have given you this land to possess; and, in the next place, have set over you kings of your own nation; and, in the third place, have preserved the laws of your forefathers to you, and have withal permitted you to live, either by yourselves, or among others, as it should please you: and, what is our chief favor of all we have given you leave to gather up that tribute which is paid to God with such other gifts that are dedicated to him; nor have we called those that carried these donations to account, nor prohibited them; till at length you became richer than we ourselves, even when you were our enemies; and you made preparations for war against us with our own money; nay, after all, when you were in the enjoyment of all these advantages, you turned your too great plenty against those that gave it you, and, like merciless serpents, have thrown out your poison against those that treated you kindly. I suppose, therefore, that you might despise the slothfulness of Nero, and, like limbs of the body that are broken or dislocated, you did then lie quiet, waiting for some other time, though still with a malicious intention, and have now showed your distemper to be greater than ever, and have extended your desires as far as your impudent and immense hopes would enable you to do it. At this time my father came into this country, not with a design to punish you for what you had done under Cestius, but to admonish you; for had he come to overthrow your nation, he had run directly to your fountain-head, and had immediately laid this city waste; whereas he went and burnt Galilee and the neighboring parts, and thereby gave you time for repentance; which instance of humanity you took for an argument of his weakness, and nourished up your impudence by our mildness. When Nero was gone out of the world, you did as the wickedest wretches would have done, and encouraged yourselves to act against us by our civil dissensions, and abused that time, when both I and my father were gone away to Egypt, to make preparations for this war. Nor were you ashamed to raise disturbances against us when we were made emperors, and this while you had experienced how mild we had been, when we were no more than generals of the army. But when the government was devolved upon us, and all other people did thereupon lie quiet, and even foreign nations sent embassies, and congratulated our access to the government, then did you Jews show yourselves to be our enemies. You sent embassies to those of your nation that are beyond Euphrates to assist you in your raising disturbances; new walls were built by you round your city, seditions arose, and one tyrant contended against another, and a civil war broke out among you; such indeed as became none but so wicked a people as you are. I then came to this city, as unwillingly sent by my father, and received melancholy injunctions from him. When I heard that the people were disposed to peace, I rejoiced at it; I exhorted you to leave off these proceedings before I began this war; I spared you even when you had fought against me a great while; I gave my right hand as security to the deserters; I observed what I had promised faithfully. When they fled to me, I had compassion on many of those that I had taken captive; I tortured those that were eager for war, in order to restrain them. It was unwillingly that I brought my engines of war against your walls; I always prohibited my soldiers, when they were set upon your slaughter, from their severity against you. After every victory I persuaded you to peace, as though I had been myself conquered. When I came near your temple, I again departed from the laws of war, and exhorted you to spare your own sanctuary, and to preserve your holy house to yourselves. I allowed you a quiet exit out of it, and security for your preservation; nay, if you had a mind, I gave you leave to fight in another place. Yet have you still despised every one of my proposals, and have set fire to your holy house with your own hands. And now, vile wretches, do you desire to treat with me by word of mouth? To what purpose is it that you would save such a holy house as this was, which is now destroyed? What preservation can you now desire after the destruction of your temple? Yet do you stand still at this very time in your armor; nor can you bring yourselves so much as to pretend to be supplicants even in this your utmost extremity. O miserable creatures! what is it you depend on? Are not your people dead? is not your holy house gone? is not your city in my power? and are not your own very lives in my hands? And do you still deem it a part of valor to die? However, I will not imitate your madness. If you throw down your arms, and deliver up your bodies to me, I grant you your lives; and I will act like a mild master of a family; what cannot be healed shall be punished, and the rest I will preserve for my own use."

But when the people of Antioch were informed that Titus was approaching, they were so glad at it, that they could not keep within their walls, but hasted away to give him the meeting; nay, they proceeded as far as thirty furlongs, and more, with that intention. These were not the men only, but a multitude of women also with their children did the same; and when they saw him coming up to them, they stood on both sides of the way, and stretched out their right hands, saluting him, and making all sorts of acclamations to him, and turned back together with him. They also, among all the acclamations they made to him, besought him all the way they went to eject the Jews out of their city; yet did not Titus at all yield to this their petition, but gave them the bare hearing of it quietly. However, the Jews were in a great deal of terrible fear, under the uncertainty they were in what his opinion was, and what he would do to them. For Titus did not stay at Antioch, but continued his progress immediately to Zeugma, which lies upon the Euphrates, whither came to him messengers from Vologeses king of Parthia, and brought him a crown of gold upon the victory he had gained over the Jews; which he accepted of, and feasted the king's messengers, and then came back to Antioch. And when the senate and people of Antioch earnestly entreated him to come upon their theater, where their whole multitude was assembled, and expected him, he complied with great humanity; but when they pressed him with much earnestness, and continually begged of him that he would eject the Jews out of their city, he gave them this very pertinent answer: "How can this be done, since that country of theirs, whither the Jews must be obliged then to retire, is destroyed, and no place will receive them besides?" Whereupon the people of Antioch, when they had failed of success in this their first request, made him a second; for they desired that he would order those tables of brass to be removed on which the Jews' privileges were engraven. However, Titus would not grant that neither, but permitted the Jews of Antioch to continue to enjoy the very same privileges in that city which they had before, and then departed for Egypt; and as he came to Jerusalem in his progress, and compared the melancholy condition he saw it then in, with the ancient glory of the city, and called to mind the greatness of its present ruins, as well as its ancient splendor, he could not but pity the destruction of the city, so far was he from boasting that so great and goodly a city as that was had been by him taken by force; nay, he frequently cursed those that had been the authors of their revolt, and had brought such a punishment upon the city; insomuch that it openly appeared that he did not desire that such a calamity as this punishment of theirs amounted to should be a demonstration of his courage. Yet was there no small quantity of the riches that had been in that city still found among its ruins, a great deal of which the Romans dug up; but the greatest part was discovered by those who were captives, and so they carried it away; I mean the gold and the silver, and the rest of that most precious furniture which the Jews had, and which the owners had treasured up under ground, against the uncertain fortunes of war.

After these triumphs were over, and after the affairs of the Romans were settled on the surest foundations, Vespasian resolved to build a temple to Peace, which was finished in so short a time, and in so glorious a manner, as was beyond all human expectation and opinion: for he having now by Providence a vast quantity of wealth, besides what he had formerly gained in his other exploits, he had this temple adorned with pictures and statues; for in this temple were collected and deposited all such rarities as men aforetime used to wander all over the habitable world to see, when they had a desire to see one of them after another; he also laid up therein those golden vessels and instruments that were taken out of the Jewish temple, as ensigns of his glory. But still he gave order that they should lay up their Law, and the purple veils of the holy place, in the royal palace itself, and keep them there.

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

I know that very many of the brethren, induced by their thirst for a knowledge of the Scriptures, have requested some distinguished men, well versed in Greek learning, to translate Origen into Latin, and so make him accessible to Roman readers. Among these, when our brother and colleague had, at the earnest entreaty of Bishop Damasus, translated two of the Homilies on the Song of Songs out of Greek into Latin, he prefixed so elegant and noble a preface to that work, as to inspire every one with a most eager desire to read and study Origen, saying that the expression, “The King hath brought me into his chamber,” was appropriate to his feelings, and declaring that while Origen in his other works surpassed all writers, he in the Song of Songs surpassed even himself. He promises, indeed, in that very preface, that he will present the books on the Song of Songs, and numerous others of the works of Origen, in a Latin translation, to Roman readers. But he, finding greater pleasure in compositions of his own, pursues an end that is attended with greater fame, viz. in being the author rather than the translator of works. Accordingly we enter upon the undertaking, which was thus begun and approved of by him, although we cannot compose in a style of elegance xiiequal to that of a man of such distinguished eloquence; and therefore I am afraid lest, through my fault, the result should follow, that that man, whom he deservedly esteems as the second teacher of knowledge and wisdom in the church after the apostles, should, through the poverty of my language, appear far inferior to what he is. And this consideration, which frequently recurred to my mind, kept me silent, and prevented me from yielding to the numerous entreaties of my brethren, until your influence, my very faithful brother Macarius, which is so great, rendered it impossible for my unskilfulness any longer to offer resistance. And therefore, that I might not find you too grievous an exactor, I gave way, even contrary to my resolution; on the condition and arrangement, however, that in my translation I should follow as far as possible the rule observed by my predecessors, and especially by that distinguished man whom I have mentioned above, who, after translating into Latin more than seventy of those treatises of Origen which are styled Homilies, and a considerable number also of his writings on the apostles, in which a good many “stumbling-blocks” are found in the original Greek, so smoothed and corrected them in his translation, that a Latin reader would meet with nothing which could appear discordant with our belief. His example, therefore, we follow, to the best of our ability; if not with equal power of eloquence, yet at least with the same strictness of rule, taking care not to reproduce those expressions occurring in the works of Origen which are inconsistent with and opposed to each other. The cause of these variations we have explained more freely in the Apologeticus, which Pamphilus wrote in defence of the works of Origen, where we added a brief tract, in which we showed, I think, by unmistakeable proofs, that his books had been corrupted in numerous places by heretics and malevolent persons, and especially those books of which you now require me to undertake the translation, i.e. the books which may be entitled De Principiis or De Principatibus, and which are indeed in other respects full of obscurities and difficulties. For he there discusses those subjects with respect to which philosophers, xiiiafter spending all their lives upon them, have been unable to discover anything. But here our author strove, as much as in him lay, to turn to the service of religion the belief in a Creator, and the rational nature of created beings, which the latter had degraded to purposes of wickedness. If, therefore, we have found anywhere in his writings, any statement opposed to that view, which elsewhere in his works he had himself piously laid down regarding the Trinity, we have either omitted it, as being corrupt, and not the composition of Origen, or we have brought it forward, agreeably to the rule which we frequently find affirmed by himself. If, indeed, in his desire to pass rapidly on, he has, as speaking to persons of skill and knowledge, sometimes expressed himself obscurely, we have, in order that the passage might be clearer, added what we had read more fully stated on the same subject in his other works, keeping explanation in view, but adding nothing of our own, but simply restoring to him what was his, although occurring in other portions of his writings.

I know that very many of the brethren, induced by their thirst for a knowledge of the Scriptures, have requested some distinguished men, well versed in Greek learning, to translate Origen into Latin, and so make him accessible to Roman readers. Among these, when our brother and colleague had, at the earnest entreaty of Bishop Damasus, translated two of the Homilies on the Song of Songs out of Greek into Latin, he prefixed so elegant and noble a preface to that work, as to inspire every one with a most eager desire to read and study Origen, saying that the expression, “The King hath brought me into his chamber,” was appropriate to his feelings, and declaring that while Origen in his other works surpassed all writers, he in the Song of Songs surpassed even himself. He promises, indeed, in that very preface, that he will present the books on the Song of Songs, and numerous others of the works of Origen, in a Latin translation, to Roman readers. But he, finding greater pleasure in compositions of his own, pursues an end that is attended with greater fame, viz. in being the author rather than the translator of works. Accordingly we enter upon the undertaking, which was thus begun and approved of by him, although we cannot compose in a style of elegance xiiequal to that of a man of such distinguished eloquence; and therefore I am afraid lest, through my fault, the result should follow, that that man, whom he deservedly esteems as the second teacher of knowledge and wisdom in the church after the apostles, should, through the poverty of my language, appear far inferior to what he is. And this consideration, which frequently recurred to my mind, kept me silent, and prevented me from yielding to the numerous entreaties of my brethren, until your influence, my very faithful brother Macarius, which is so great, rendered it impossible for my unskilfulness any longer to offer resistance. And therefore, that I might not find you too grievous an exactor, I gave way, even contrary to my resolution; on the condition and arrangement, however, that in my translation I should follow as far as possible the rule observed by my predecessors, and especially by that distinguished man whom I have mentioned above, who, after translating into Latin more than seventy of those treatises of Origen which are styled Homilies, and a considerable number also of his writings on the apostles, in which a good many “stumbling-blocks” are found in the original Greek, so smoothed and corrected them in his translation, that a Latin reader would meet with nothing which could appear discordant with our belief. His example, therefore, we follow, to the best of our ability; if not with equal power of eloquence, yet at least with the same strictness of rule, taking care not to reproduce those expressions occurring in the works of Origen which are inconsistent with and opposed to each other. The cause of these variations we have explained more freely in the Apologeticus, which Pamphilus wrote in defence of the works of Origen, where we added a brief tract, in which we showed, I think, by unmistakeable proofs, that his books had been corrupted in numerous places by heretics and malevolent persons, and especially those books of which you now require me to undertake the translation, i.e. the books which may be entitled De Principiis or De Principatibus, and which are indeed in other respects full of obscurities and difficulties. For he there discusses those subjects with respect to which philosophers, xiiiafter spending all their lives upon them, have been unable to discover anything. But here our author strove, as much as in him lay, to turn to the service of religion the belief in a Creator, and the rational nature of created beings, which the latter had degraded to purposes of wickedness. If, therefore, we have found anywhere in his writings, any statement opposed to that view, which elsewhere in his works he had himself piously laid down regarding the Trinity, we have either omitted it, as being corrupt, and not the composition of Origen, or we have brought it forward, agreeably to the rule which we frequently find affirmed by himself. If, indeed, in his desire to pass rapidly on, he has, as speaking to persons of skill and knowledge, sometimes expressed himself obscurely, we have, in order that the passage might be clearer, added what we had read more fully stated on the same subject in his other works, keeping explanation in view, but adding nothing of our own, but simply restoring to him what was his, although occurring in other portions of his writings.

These remarks, therefore, by way of admonition, I have made in the preface, lest slanderous individuals perhaps should think that they had a second time discovered matter of accusation. But let perverse and disputatious men have a care what they are about. For we have in the meantime undertaken this heavy labour, if God should aid your prayers, not to shut the mouths of slanderers (which is impossible, although God perhaps will do it), but to afford material to those who desire to advance in the knowledge of these things. And, verily, in the presence of God the Father, and of the Son, and of the Holy Spirit, I adjure and beseech every one, who may either transcribe or read these books, by his belief in the kingdom to come, by the mystery of the resurrection from the dead, and by that everlasting fire prepared for the devil and his angels, that, as he would not possess for an eternal inheritance that place where there is weeping and gnashing of teeth, and where their fire is not quenched and their worm dieth not, he add nothing to Scripture, and take nothing away from it, and make no insertion or alteration, xivbut that he compare his transcript with the copies from which he made it, and make the emendations and distinctions according to the letter, and not have his manuscript incorrect or indistinct, lest the difficulty of ascertaining the sense, from the indistinctness of the copy, should cause greater difficulties to the readers.

This also is a part of the teaching of the church, that there are certain angels of God, and certain good influences, which are His servants in accomplishing the salvation of men. When these, however, were created, or of what nature they are, or how they exist, is not clearly stated. Regarding the sun, moon, and stars, whether they are living beings or without life, there is no distinct deliverance. Every one, therefore, must make use of elements and foundations of this sort, according to the precept, “Enlighten yourselves with the light of knowledge,” if he would desire to form a connected series and body of truths agreeably to the reason of all these things, that by clear and necessary statements he may ascertain the truth regarding each individual topic, and form, as we have said, one body of doctrine, by means of illustrations and arguments,—either those which he has discovered in holy Scripture, or which he has deduced by closely tracing out the consequences and following a correct method.

But in our desire to show the divine benefits bestowed upon us by Father, Son, and Holy Spirit, which Trinity is the fountain of all holiness, we have fallen, in what we have said, into a digression, having considered that the subject of the soul, which accidentally came before us, should be touched on, although cursorily, seeing we were discussing a cognate topic relating to our rational nature. We shall, however, with the permission of God through Jesus Christ and the Holy Spirit, more conveniently consider in the proper place the subject of all rational beings, which are distinguished into three genera and species.

An end or consummation would seem to be an indication of the perfection and completion of things. And this reminds us here, that if there be any one imbued with a desire of reading and understanding subjects of such difficulty and importance, he ought to bring to the effort a perfect and instructed understanding, lest perhaps, if he has had no experience in questions of this kind, they may appear to him as vain and superfluous; or if his mind be full of preconceptions and prejudices on other points, he may judge these to be heretical and opposed to the faith of the church, yielding in so doing not so much to the convictions of reason as to the dogmatism of prejudice. These subjects, indeed, are treated by us with great solicitude and caution, in the manner rather of an investigation and discussion, than in that of fixed and certain decision. For we have pointed out in the preceding pages those questions which must be set forth in clear dogmatic propositions, as I think has been done to the best of my ability when speaking of the Trinity. But on the present occasion our exercise is to be conducted, as we best may, in the style of a disputation rather than of strict definition. The end of the world, then, and the final consummation, will take place when every one shall be subjected to punishment for his sins; a time which God alone knows, when He will bestow on each one what he deserves. We think, indeed, that the goodness of God, through His Christ, may recall all His creatures to one end, even His enemies being conquered and subdued. For thus says holy Scripture, “The Lord said to my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.” And if the meaning of the prophet’s language here be less clear, we may ascertain it from the Apostle Paul, who speaks more openly, thus: “For Christ must reign until He has put all enemies under His feet.” But if even that unreserved declaration of the apostle do not sufficiently inform us what is meant by “enemies being placed under His feet,” listen to what he says in the following words, “For all things must be put under Him.” What, then, is this “putting under” by which all things must be made subject to Christ? I am of opinion that it is this very subjection by which we also wish to be subject to Him, by which the apostles also were subject, and all the saints who have been followers of Christ. For the name “subjection,” by which we are subject to Christ, indicates that the salvation which proceeds from Him belongs to His subjects, agreeably to the declaration of David, “Shall not my soul be subject unto God? From Him cometh my salvation.”

But to arrive at a clearer understanding on these matters, we ought first to inquire after this point, whether it is allowable to suppose that they are living and rational beings; then, in the next place, whether their souls came into existence at the same time with their bodies, or seem to be anterior to them; and also whether, after the end of the world, we are to understand that they are to be released from their bodies; and whether, as we cease to live, so they also will cease from illuminating the world. Although this inquiry may seem to be somewhat bold, yet, as we are incited by the desire of ascertaining the truth as far as possible, there seems no absurdity in attempting an investigation of the subject agreeably to the grace of the Holy Spirit. We think, then, that they may be designated as living beings, for this reason, that they are said to receive commandments from God, which is ordinarily the case only with rational beings. “I have given a commandment to all the stars,” says the Lord. What, now, are these commandments? Those, namely, that each star, in its order and course, should bestow upon the world the amount of splendour which has been entrusted to it. For those which are called “planets” move in orbits of one kind, and those which are termed ἀπλανεῖς are different. Now it manifestly follows from this, that neither can the movement of that body take place without a soul, nor can living things be at any time without motion. And seeing that the stars move with such order and regularity, that their movements never appear to be at any time subject to derangement, would it not be the height of folly to say that so orderly an observance of method and plan could be carried out or accomplished by irrational beings? In the writings of Jeremiah, indeed, the moon is called the queen of heaven. Yet if the stars are living and rational beings, there will undoubtedly appear among them both an advance and a falling back. For the language of Job, “the stars are not clean in His sight,” seems to me to convey some such idea.

But let us see whether we can find in holy Scripture any indications properly applicable to these heavenly existences. The following is the statement of the Apostle Paul: “The creature was made subject to vanity, not willingly, but by reason of Him who subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” To what vanity, pray, was the creature made subject, or what creature is referred to, or how is it said “not willingly,” or “in hope of what?” And in what way is the creature itself to be delivered from the bondage of corruption? Elsewhere, also, the same apostle says: “For the expectation of the creature waiteth for the manifestation of the sons of God.” And again in another passage, “And not only we, but the creation itself groaneth together, and is in pain until now.” And hence we have to inquire what are the groanings, and what are the pains. Let us see then, in the first place, what is the vanity to which the creature is subject. I apprehend that it is nothing else than the body; for although the body of the stars is ethereal, it is nevertheless material. Whence also Solomon appears to characterize the whole of corporeal nature as a kind of burden which enfeebles the vigour of the soul in the following language: “Vanity of vanities, saith the Preacher; all is vanity. I have looked, and seen all the works that are done under the sun; and, behold, all is vanity.” To this vanity, then, is the creature subject, that creature especially which, being assuredly the greatest in this world, holds also a distinguished principality of labour, i.e. the sun, and moon, and stars, are said to be subject to vanity, because they are clothed with bodies, and set apart to the office of giving light to the human race. “And this creature,” he remarks, “was subjected to vanity not willingly.” For it did not undertake a voluntary service to vanity, but because it was the will of Him who made it subject, and because of the promise of the Subjector to those who were reduced to this unwilling obedience, that when the ministry of their great work was performed, they were to be freed from this bondage of corruption and vanity when the time of the glorious redemption of God’s children should have arrived. And the whole of creation, receiving this hope, and looking for the fulfilment of this promise now, in the meantime, as having an affection for those whom it serves, groans along with them, and patiently suffers with them, hoping for the fulfilment of the promises. See also whether the following words of Paul can apply to those who, although not willingly, yet in accordance with the will of Him who subjected them, and in hope of the promises, were made subject to vanity, when he says, “For I could wish to be dissolved,” or “to return and be with Christ, which is far better.” For I think that the sun might say in like manner, “I would desire to be dissolved,” or “to return and be with Christ, which is far better.” Paul indeed adds, “Nevertheless, to abide in the flesh is more needful for you;” while the sun may say, “To abide in this bright and heavenly body is more necessary, on account of the manifestation of the sons of God.” The same views are to be believed and expressed regarding the moon and stars. Let us see now what is the freedom of the creature, or the termination of its bondage. When Christ shall have delivered up the kingdom to God even the Father, then also those living things, when they shall have first been made the kingdom of Christ, shall be delivered, along with the whole of that kingdom, to the rule of the Father, that when God shall be all in all, they also, since they are a part of all things, may have God in themselves, as He is in all things.

According to our view, there is no rational creature which is not capable both of good and evil. But it does not follow, that because we say there is no nature which may not admit evil, we therefore maintain that every nature has admitted evil, i.e. has become wicked. As we may say that the nature of every man admits of his being a sailor, but it does not follow from that, that every man will become so; or, again, it is possible for every one to learn grammar or medicine, but it is not therefore proved that every man is either a physician or a grammarian; so, if we say that there is no nature which may not admit evil, it is not necessarily indicated that it has done so. For, in our view, not even the devil himself was incapable of good; but although capable of admitting good, he did not therefore also desire it, or make any effort after virtue. For, as we are taught by those quotations which we adduced from the prophets, there was once a time when he was good, when he walked in the paradise of God between the cherubim. As he, then, possessed the power either of receiving good or evil, but fell away from a virtuous course, and turned to evil with all the powers of his mind, so also other creatures, as having a capacity for either condition, in the exercise of the freedom of their will, flee from evil, and cleave to good. There is no nature, then, which may not admit of good or evil, except the nature of God—the fountain of all good things—and of Christ; for it is wisdom, and wisdom assuredly cannot admit folly; and it is righteousness, and righteousness will never certainly admit of unrighteousness; and it is the Word, or Reason, which certainly cannot be made irrational; nay, it is also the light, and it is certain that the darkness does not receive the light. In like manner, also, the nature of the Holy Spirit, being holy, does not admit of pollution; for it is holy by nature, or essential being. If there is any other nature which is holy, it possesses this property of being made holy by the reception or inspiration of the Holy Spirit, not having it by nature, but as an accidental quality, for which reason it may be lost, in consequence of being accidental. So also a man may possess an accidental righteousness, from which it is possible for him to fall away. Even the wisdom which a man has is still accidental, although it be within our own power to become wise, if we devote ourselves to wisdom with the zeal and effort of our life; and if we always pursue the study of it, we may always be participators of wisdom: and that result will follow either in a greater or less degree, according to the desert of our life or the amount of our zeal. For the goodness of God, as is worthy of Him, incites and attracts all to that blissful end, where all pain, and sadness, and sorrow fall away and disappear.

If, however, it is impossible for this point to be at all maintained, viz. that any other nature than the Father, Son, and Holy Spirit can live without a body, the necessity of logical reasoning compels us to understand that rational natures were indeed created at the beginning, but that material substance was separated from them only in thought and understanding, and appears to have been formed for them, or after them, and that they never have lived nor do live without it; for an incorporeal life will rightly be considered a prerogative of the Trinity alone. As we have remarked above, therefore, that material substance of this world, possessing a nature admitting of all possible transformations, is, when dragged down to beings of a lower order, moulded into the crasser and more solid condition of a body, so as to distinguish those visible and varying forms of the world; but when it becomes the servant of more perfect and more blessed beings, it shines in the splendour of celestial bodies, and adorns either the angels of God or the sons of the resurrection with the clothing of a spiritual body, out of all which will be filled up the diverse and varying state of the one world. But if any one should desire to discuss these matters more fully, it will be necessary, with all reverence and fear of God, to examine the sacred Scriptures with greater attention and diligence, to ascertain whether the secret and hidden sense within them may perhaps reveal anything regarding these matters; and something may be discovered in their abstruse and mysterious language, through the demonstration of the Holy Spirit to those who are worthy, after many testimonies have been collected on this very point.

And now I do not understand by what proofs they can maintain their position, who assert that worlds sometimes come into existence which are not dissimilar to each other, but in all respects equal. For if there is said to be a world similar in all respects [to the present], then it will come to pass that Adam and Eve will do the same things which they did before: there will be a second time the same deluge, and the same Moses will again lead a nation numbering nearly six hundred thousand out of Egypt; Judas will also a second time betray the Lord; Paul will a second time keep the garments of those who stoned Stephen; and everything which has been done in this life will be said to be repeated,—a state of things which I think cannot be established by any reasoning, if souls are actuated by freedom of will, and maintain either their advance or retrogression according to the power of their will. For souls are not driven on in a cycle which returns after many ages to the same round, so as either to do or desire this or that; but at whatever point the freedom of their own will aims, thither do they direct the course of their actions. For what these persons say is much the same as if one were to assert that if a medimnus of grain were to be poured out on the ground, the fall of the grain would be on the second occasion identically the same as on the first, so that every individual grain would lie for the second time close beside that grain where it had been thrown before, and so the medimnus would be scattered in the same order, and with the same marks as formerly; which certainly is an impossible result with the countless grains of a medimnus, even if they were to be poured out without ceasing for many ages. So therefore it seems to me impossible for a world to be restored for the second time, with the same order and with the same amount of births, and deaths, and actions; but that a diversity of worlds may exist with changes of no unimportant kind, so that the state of another world may be for some unmistakeable reasons better [than this], and for others worse, and for others again intermediate. But what may be the number or measure of this I confess myself ignorant, although, if any one can tell it, I would gladly learn.

Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek κόσμος, and κόσμος signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, “Instead of an ornament of a golden head, thou wilt have baldness on account of thy works,” he employs the same term to denote ornament as to denote the world, viz. κόσμος. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, “For in the long garment was the whole world.” That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, “The whole world lieth in wickedness.” Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called Ἀντίχθονες, and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, “The ocean is impassable to men; and those are worlds which are on the other side of it, which are governed by these same arrangements of the ruling God.” That universe which is bounded by heaven and earth is also called a world, as Paul declares: “For the fashion of this world will pass away.” Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, “I am not of this world.” For, as if He were of a certain other world, He says, “I am not of this world.” Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call “ideas:” for it is certainly alien to our [writers] to speak of an incorporeal world existing in the imagination alone, or in the fleeting world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this, either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, “The ocean is impassable to men, and those worlds which are behind it,” speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering (ἀπλανῆ), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering (ἀπλανῆ), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of ours is under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named “Dry,” to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning “God made the heavens and the earth.” For another heaven and another earth are shown to exist besides that “firmament” which is said to have been made after the second day, or that “dry land” which was afterwards called “earth.” Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a “non-wandering” sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admitted any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, “While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” And when he says elsewhere, “Because I shall see the heavens, the works of Thy fingers,” and when God said, regarding all things visible, by the mouth of His prophet, “My hand has formed all these things,” He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, “those things which are not seen,” and “those things which are invisible.” For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call ἀσώματα, i.e. incorporeal; whereas those of which Paul says, “They are not seen,” possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised.

Now I think they must, in the first place, be required to show, if they can, agreeably to their own definition, that the Creator is just in punishing according to their deserts, either those who perished at the time of the deluge, or the inhabitants of Sodom, or those who had quitted Egypt, seeing we sometimes behold committed crimes more wicked and detestable than those for which the above-mentioned persons were destroyed, while we do not yet see every sinner paying the penalty of his misdeeds. Will they say that He who at one time was just has been made good? Or will they rather be of opinion that He is even now just, but is patiently enduring human offences, while that then He was not even just, inasmuch as He exterminated innocent and sucking children along with cruel and ungodly giants? Now, such are their opinions, because they know not how to understand anything beyond the letter; otherwise they would show how it is literal justice for sins to be visited upon the heads of children to the third and fourth generation, and on children’s children after them. By us, however, such things are not understood literally; but, as Ezekiel taught when relating the parable, we inquire what is the inner meaning contained in the parable itself. Moreover, they ought to explain this also, how He is just, and rewards every one according to his merits, who punishes earthly-minded persons and the devil, seeing they have done nothing worthy of punishment. For they could not do any good if, according to them, they were of a wicked and ruined nature. For as they style Him a judge, He appears to be a judge not so much of actions as of natures; and if a bad nature cannot do good, neither can a good nature do evil. Then, in the next place, if He whom they call good is good to all, He is undoubtedly good also to those who are destined to perish. And why does He not save them? If He does not desire to do so, He will be no longer good; if He does desire it, and cannot effect it, He will not be omnipotent. Why do they not rather hear the Father of our Lord Jesus Christ in the Gospels, preparing fire for the devil and his angels? And how shall that proceeding, as penal as it is sad, appear to be, according to their view, the work of the good God? Even the Saviour Himself, the Son of the good God, protests in the Gospels, and declares that “if signs and wonders had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.” And when He had come near to those very cities, and had entered their territory, why, pray, does He avoid entering those cities, and exhibiting to them abundance of signs and wonders, if it were certain that they would have repented, after they had been performed, in sackcloth and ashes? But as He does not do this, He undoubtedly abandons to destruction those whom the language of the Gospel shows not to have been of a wicked or ruined nature, inasmuch as it declares they were capable of repentance. Again, in a certain parable of the Gospel, where the king enters in to see the guests reclining at the banquet, he beheld a certain individual not clothed with wedding raiment, and said to him, “Friend, how camest thou in hither, not having a wedding garment?” and then ordered his servants, “Bind him hand and foot, and cast him into outer darkness; there will be weeping and gnashing of teeth.” Let them tell us who is that king who entered in to see the guests, and finding one amongst them with unclean garments, commanded him to be bound by his servants, and thrust out into outer darkness. Is he the same whom they call just? How then had he commanded good and bad alike to be invited, without directing their merits to be inquired into by his servants? By such procedure would be indicated, not the character of a just God who rewards according to men’s deserts, as they assert, but of one who displays undiscriminating goodness towards all. Now, if this must necessarily be understood of the good God, i.e. either of Christ or of the Father of Christ, what other objection can they bring against the justice of God’s judgment? Nay, what else is there so unjust charged by them against the God of the law as to order him who had been invited by His servants, whom He had sent to call good and bad alike, to be bound hand and foot, and to be thrown into outer darkness, because he had on unclean garments?

Now I think they must, in the first place, be required to show, if they can, agreeably to their own definition, that the Creator is just in punishing according to their deserts, either those who perished at the time of the deluge, or the inhabitants of Sodom, or those who had quitted Egypt, seeing we sometimes behold committed crimes more wicked and detestable than those for which the above-mentioned persons were destroyed, while we do not yet see every sinner paying the penalty of his misdeeds. Will they say that He who at one time was just has been made good? Or will they rather be of opinion that He is even now just, but is patiently enduring human offences, while that then He was not even just, inasmuch as He exterminated innocent and sucking children along with cruel and ungodly giants? Now, such are their opinions, because they know not how to understand anything beyond the letter; otherwise they would show how it is literal justice for sins to be visited upon the heads of children to the third and fourth generation, and on children’s children after them. By us, however, such things are not understood literally; but, as Ezekiel taught when relating the parable, we inquire what is the inner meaning contained in the parable itself. Moreover, they ought to explain this also, how He is just, and rewards every one according to his merits, who punishes earthly-minded persons and the devil, seeing they have done nothing worthy of punishment. For they could not do any good if, according to them, they were of a wicked and ruined nature. For as they style Him a judge, He appears to be a judge not so much of actions as of natures; and if a bad nature cannot do good, neither can a good nature do evil. Then, in the next place, if He whom they call good is good to all, He is undoubtedly good also to those who are destined to perish. And why does He not save them? If He does not desire to do so, He will be no longer good; if He does desire it, and cannot effect it, He will not be omnipotent. Why do they not rather hear the Father of our Lord Jesus Christ in the Gospels, preparing fire for the devil and his angels? And how shall that proceeding, as penal as it is sad, appear to be, according to their view, the work of the good God? Even the Saviour Himself, the Son of the good God, protests in the Gospels, and declares that “if signs and wonders had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.” And when He had come near to those very cities, and had entered their territory, why, pray, does He avoid entering those cities, and exhibiting to them abundance of signs and wonders, if it were certain that they would have repented, after they had been performed, in sackcloth and ashes? But as He does not do this, He undoubtedly abandons to destruction those whom the language of the Gospel shows not to have been of a wicked or ruined nature, inasmuch as it declares they were capable of repentance. Again, in a certain parable of the Gospel, where the king enters in to see the guests reclining at the banquet, he beheld a certain individual not clothed with wedding raiment, and said to him, “Friend, how camest thou in hither, not having a wedding garment?” and then ordered his servants, “Bind him hand and foot, and cast him into outer darkness; there will be weeping and gnashing of teeth.” Let them tell us who is that king who entered in to see the guests, and finding one amongst them with unclean garments, commanded him to be bound by his servants, and thrust out into outer darkness. Is he the same whom they call just? How then had he commanded good and bad alike to be invited, without directing their merits to be inquired into by his servants? By such procedure would be indicated, not the character of a just God who rewards according to men’s deserts, as they assert, but of one who displays undiscriminating goodness towards all. Now, if this must necessarily be understood of the good God, i.e. either of Christ or of the Father of Christ, what other objection can they bring against the justice of God’s judgment? Nay, what else is there so unjust charged by them against the God of the law as to order him who had been invited by His servants, whom He had sent to call good and bad alike, to be bound hand and foot, and to be thrown into outer darkness, because he had on unclean garments?

Certain persons, then, refusing the labour of thinking, and adopting a superficial view of the letter of the law, and yielding rather in some measure to the indulgence of their own desires and lusts, being disciples of the letter alone, are of opinion that the fulfilment of the promises of the future are to be looked for in bodily pleasure and luxury; and therefore they especially desire to have again, after the resurrection, such bodily structures as may never be without the power of eating, and drinking, and performing all the functions of flesh and blood, not following the opinion of the Apostle Paul regarding the resurrection of a spiritual body. And consequently they say, that after the resurrection there will be marriages, and the begetting of children, imagining to themselves that the earthly city of Jerusalem is to be rebuilt, its foundations laid in precious stones, and its walls constructed of jasper, and its battlements of crystal; that it is to have a wall composed of many precious stones, as jasper, and sapphire, and chalcedony, and emerald, and sardonyx, and onyx, and chrysolite, and chrysoprase, and jacinth, and amethyst. Moreover, they think that the natives of other countries are to be given them as the ministers of their pleasures, whom they are to employ either as tillers of the field or builders of walls, and by whom their ruined and fallen city is again to be raised up; and they think that they are to receive the wealth of the nations to live on, and that they will have control over their riches; that even the camels of Midian and Kedar will come, and bring to them gold, and incense, and precious stones. And these views they think to establish on the authority of the prophets by those promises which are written regarding Jerusalem; and by those passages also where it is said, that they who serve the Lord shall eat and drink, but that sinners shall hunger and thirst; that the righteous shall be joyful, but that sorrow shall possess the wicked. And from the New Testament also they quote the saying of the Saviour, in which He makes a promise to His disciples concerning the joy of wine, saying, “Henceforth I shall not drink of this cup, until I drink it with you new in my Father’s kingdom.” They add, moreover, that declaration, in which the Saviour calls those blessed who now hunger and thirst, promising them that they shall be satisfied; and many other scriptural illustrations are adduced by them, the meaning of which they do not perceive is to be taken figuratively. Then, again, agreeably to the form of things in this life, and according to the gradations of the dignities or ranks in this world, or the greatness of their powers, they think they are to be kings and princes, like those earthly monarchs who now exist; chiefly, as it appears, on account of that expression in the Gospel: “Have thou power over five cities.” And to speak shortly, according to the manner of things in this life in all similar matters, do they desire the fulfilment of all things looked for in the promises, viz. that what now is should exist again. Such are the views of those who, while believing in Christ, understand the divine Scriptures in a sort of Jewish sense, drawing from them nothing worthy of the divine promises.

Certain persons, then, refusing the labour of thinking, and adopting a superficial view of the letter of the law, and yielding rather in some measure to the indulgence of their own desires and lusts, being disciples of the letter alone, are of opinion that the fulfilment of the promises of the future are to be looked for in bodily pleasure and luxury; and therefore they especially desire to have again, after the resurrection, such bodily structures as may never be without the power of eating, and drinking, and performing all the functions of flesh and blood, not following the opinion of the Apostle Paul regarding the resurrection of a spiritual body. And consequently they say, that after the resurrection there will be marriages, and the begetting of children, imagining to themselves that the earthly city of Jerusalem is to be rebuilt, its foundations laid in precious stones, and its walls constructed of jasper, and its battlements of crystal; that it is to have a wall composed of many precious stones, as jasper, and sapphire, and chalcedony, and emerald, and sardonyx, and onyx, and chrysolite, and chrysoprase, and jacinth, and amethyst. Moreover, they think that the natives of other countries are to be given them as the ministers of their pleasures, whom they are to employ either as tillers of the field or builders of walls, and by whom their ruined and fallen city is again to be raised up; and they think that they are to receive the wealth of the nations to live on, and that they will have control over their riches; that even the camels of Midian and Kedar will come, and bring to them gold, and incense, and precious stones. And these views they think to establish on the authority of the prophets by those promises which are written regarding Jerusalem; and by those passages also where it is said, that they who serve the Lord shall eat and drink, but that sinners shall hunger and thirst; that the righteous shall be joyful, but that sorrow shall possess the wicked. And from the New Testament also they quote the saying of the Saviour, in which He makes a promise to His disciples concerning the joy of wine, saying, “Henceforth I shall not drink of this cup, until I drink it with you new in my Father’s kingdom.” They add, moreover, that declaration, in which the Saviour calls those blessed who now hunger and thirst, promising them that they shall be satisfied; and many other scriptural illustrations are adduced by them, the meaning of which they do not perceive is to be taken figuratively. Then, again, agreeably to the form of things in this life, and according to the gradations of the dignities or ranks in this world, or the greatness of their powers, they think they are to be kings and princes, like those earthly monarchs who now exist; chiefly, as it appears, on account of that expression in the Gospel: “Have thou power over five cities.” And to speak shortly, according to the manner of things in this life in all similar matters, do they desire the fulfilment of all things looked for in the promises, viz. that what now is should exist again. Such are the views of those who, while believing in Christ, understand the divine Scriptures in a sort of Jewish sense, drawing from them nothing worthy of the divine promises.

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

Some such desire, I apprehend, was indicated by him who said, “I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better;” knowing that when he should have returned to Christ he would then know more clearly the reasons of all things which are done on earth, either respecting man, or the soul of man, or the mind; or regarding any other subject, such as, for instance, what is the Spirit that operates, what also is the vital spirit, or what is the grace of the Holy Spirit that is given to believers. Then also will he understand what Israel appears to be, or what is meant by the diversity of nations; what the twelve tribes of Israel mean, and what the individual people of each tribe. Then, too, will he understand the reason of the priests and Levites, and of the different priestly orders, the type of which was in Moses, and also what is the true meaning of the jubilees, and of the weeks of years with God. He will see also the reasons for the festival days, and holy days, and for all the sacrifices and purifications. He will perceive also the reason of the purgation from leprosy, and what the different kinds of leprosy are, and the reason of the purgation of those who lose their seed. He will come to know, moreover, what are the good influences, and their greatness, and their qualities; and those too which are of a contrary kind, and what the affection of the former, and what the strife-causing emulation of the latter is towards men. He will behold also the nature of the soul, and the diversity of animals (whether of those which live in the water, or of birds, or of wild beasts), and why each of the genera is subdivided into so many species; and what intention of the Creator, or what purpose of His wisdom, is concealed in each individual thing. He will become acquainted, too, with the reason why certain properties are found associated with certain roots or herbs, and why, on the other hand, evil effects are averted by other herbs and roots. He will know, moreover, the nature of the apostate angels, and the reason why they have power to flatter in some things those who do not despise them with the whole power of faith, and why they exist for the purpose of deceiving and leading men astray. He will learn, too, the judgment of Divine Providence on each individual thing; and that, of those events which happen to men, none occur by accident or chance, but in accordance with a plan so carefully considered, and so stupendous, that it does not overlook even the number of the hairs of the heads, not merely of the saints, but perhaps of all human beings, and the plan of which providential government extends even to caring for the sale of two sparrows for a denarius, whether sparrows there be understood figuratively or literally. Now indeed this providential government is still a subject of investigation, but then it will be fully manifested. From all which we are to suppose, that meanwhile not a little time may pass by until the reason of those things only which are upon the earth be pointed out to the worthy and deserving after their departure from life, that by the knowledge of all these things, and by the grace of full knowledge, they may enjoy an unspeakable joy. Then, if that atmosphere which is between heaven and earth is not devoid of inhabitants, and those of a rational kind, as the apostle says, “Wherein in times past ye walked according to the course of this world, according to the prince of the power of the air, the spirit who now worketh in the children of disobedience.” And again he says, “We shall be caught up in the clouds to meet Christ in the air, and so shall we ever be with the Lord.”

Some such desire, I apprehend, was indicated by him who said, “I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better;” knowing that when he should have returned to Christ he would then know more clearly the reasons of all things which are done on earth, either respecting man, or the soul of man, or the mind; or regarding any other subject, such as, for instance, what is the Spirit that operates, what also is the vital spirit, or what is the grace of the Holy Spirit that is given to believers. Then also will he understand what Israel appears to be, or what is meant by the diversity of nations; what the twelve tribes of Israel mean, and what the individual people of each tribe. Then, too, will he understand the reason of the priests and Levites, and of the different priestly orders, the type of which was in Moses, and also what is the true meaning of the jubilees, and of the weeks of years with God. He will see also the reasons for the festival days, and holy days, and for all the sacrifices and purifications. He will perceive also the reason of the purgation from leprosy, and what the different kinds of leprosy are, and the reason of the purgation of those who lose their seed. He will come to know, moreover, what are the good influences, and their greatness, and their qualities; and those too which are of a contrary kind, and what the affection of the former, and what the strife-causing emulation of the latter is towards men. He will behold also the nature of the soul, and the diversity of animals (whether of those which live in the water, or of birds, or of wild beasts), and why each of the genera is subdivided into so many species; and what intention of the Creator, or what purpose of His wisdom, is concealed in each individual thing. He will become acquainted, too, with the reason why certain properties are found associated with certain roots or herbs, and why, on the other hand, evil effects are averted by other herbs and roots. He will know, moreover, the nature of the apostate angels, and the reason why they have power to flatter in some things those who do not despise them with the whole power of faith, and why they exist for the purpose of deceiving and leading men astray. He will learn, too, the judgment of Divine Providence on each individual thing; and that, of those events which happen to men, none occur by accident or chance, but in accordance with a plan so carefully considered, and so stupendous, that it does not overlook even the number of the hairs of the heads, not merely of the saints, but perhaps of all human beings, and the plan of which providential government extends even to caring for the sale of two sparrows for a denarius, whether sparrows there be understood figuratively or literally. Now indeed this providential government is still a subject of investigation, but then it will be fully manifested. From all which we are to suppose, that meanwhile not a little time may pass by until the reason of those things only which are upon the earth be pointed out to the worthy and deserving after their departure from life, that by the knowledge of all these things, and by the grace of full knowledge, they may enjoy an unspeakable joy. Then, if that atmosphere which is between heaven and earth is not devoid of inhabitants, and those of a rational kind, as the apostle says, “Wherein in times past ye walked according to the course of this world, according to the prince of the power of the air, the spirit who now worketh in the children of disobedience.” And again he says, “We shall be caught up in the clouds to meet Christ in the air, and so shall we ever be with the Lord.”

We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say “twofold mode,” I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we saw these things, we did not understand the reason of them; and this only was suggested to us from the visible diversity, that we should examine and inquire upon what principle these things were either created or diversely arranged. And a zeal or desire for knowledge of this kind being conceived by us on earth, the full understanding and comprehension of it will be granted after death, if indeed the result should follow according to our expectations. When, therefore, we shall have fully comprehended its nature, we shall understand in a twofold manner what we saw on earth. Some such view, then, must we hold regarding this abode in the air. I think, therefore, that all the saints who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction, and, so to speak, class-room or school of souls, in which they are to be instructed regarding all the things which they had seen on earth, and are to receive also some information respecting things that are to follow in the future, as even when in this life they had obtained in some degree indications of future events, although “through a glass darkly,” all of which are revealed more clearly and distinctly to the saints in their proper time and place. If any one indeed be pure in heart, and holy in mind, and more practised in perception, he will, by making more rapid progress, quickly ascend to a place in the air, and reach the kingdom of heaven, through those mansions, so to speak, in the various places which the Greeks have termed spheres, i.e. globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who hath passed into the heavens, Jesus the Son of God, who said, “I will that where I am, these may be also.” And of this diversity of places He speaks, when He says, “In my Father’s house are many mansions.” He Himself is everywhere, and passes swiftly through all things; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes, i.e. not in that circumscribed body which He occupied on earth, when dwelling among men, according to which He might be considered as enclosed in some one place.

Reader, remember me in your prayers, that we too may deserve to be made emulators of the spirit. The two former books on The Principles I translated not only at your instance, but even under pressure from you during the days of Lent; but as you, my devout brother Macarius, were not only living near me during that time, but had more leisure at your command than now, so I also worked the harder; whereas I have been longer in explaining these two latter books, seeing you came less frequently from a distant extremity of the city to urge on my labour. Now if you remember what I warned you of in my former preface,—that certain persons would be indignant, if they did not hear that we spoke some evil of Origen,—that, I imagine, you have forthwith experienced, has come to pass. But if those demons who excite the tongues of men to slander were so infuriated by that work, in which he had not as yet fully unveiled their secret proceedings, what, think you, will be the case in this, in which he will expose all those dark and hidden ways, by which they creep into the hearts of men, and deceive weak and unstable souls? You will immediately see all things thrown into confusion, seditions stirred up, clamours raised throughout the whole city, and that individual summoned to receive sentence of condemnation who endeavoured to dispel the diabolical darkness of ignorance by means of the light of the gospel lamp. Let such things, however, be lightly esteemed by him who is desirous of being trained in divine learning, while retaining in its integrity the rule of the Catholic faith. I think it necessary, however, to remind you that the principle observed in the former books has been observed also in these, viz. not to translate what appeared contrary to Origen’s other opinions, and to our own belief, but to pass by such passages as being interpolated and forged by others. But if he has appeared to give expression to any novelties regarding rational creatures (on which subject the essence of our faith does not depend), for the sake of discussion and of adding to our knowledge, when perhaps it was necessary for us to answer in such an order some heretical opinions, I have not omitted to mention these either in the present or preceding books, unless when he wished to repeat in the following books what he had already stated in the previous ones, when I have thought it convenient, for the sake of brevity, to curtail some of these repetitions. Should any one, however, peruse these passages from a desire to enlarge his knowledge, and not to raise captious objections, he will do better to have them expounded by persons of skill. For it is an absurdity to have the fictions of poetry and the ridiculous plays of comedy interpreted by grammarians, and to suppose that without a master and an interpreter any one is able to learn those things which are spoken either of God or of the heavenly virtues, and of the whole universe of things, in which some deplorable error either of pagan philosophers or of heretics is confuted; and the result of which is, that men would rather rashly and ignorantly condemn things that are difficult and obscure, than ascertain their meaning by diligence and study.

Some such opinions, we believe, ought to be entertained regarding the divine promises, when we direct our understanding to the contemplation of that eternal and infinite world, and gaze on its ineffable joy and blessedness. But as the preaching of the church includes a belief in a future and just judgment of God, which belief incites and persuades men to a good and virtuous life, and to an avoidance of sin by all possible means; and as by this it is undoubtedly indicated that it is within our own power to devote ourselves either to a life that is worthy of praise, or to one that is worthy of censure, I therefore deem it necessary to say a few words regarding the freedom of the will, seeing that this topic has been treated by very many writers in no mean style. And that we may ascertain more easily what is the freedom of the will, let us inquire into the nature of will and of desire.

Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; whereas those things which have a soul are moved by themselves, when a phantasy, i.e. a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e. a will or feeling, as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e. a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey.

Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; whereas those things which have a soul are moved by themselves, when a phantasy, i.e. a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e. a will or feeling, as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e. a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey.

Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; whereas those things which have a soul are moved by themselves, when a phantasy, i.e. a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e. a will or feeling, as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e. a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey.

Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; whereas those things which have a soul are moved by themselves, when a phantasy, i.e. a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e. a will or feeling, as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e. a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey.

If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering forthwith what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them.

But if the proofs which we have adduced do not appear full enough, and the similitude of the apostle seem wanting in applicability, let us add the voice of prophetic authority, and see what the prophets declare regarding those who at first, indeed, leading a righteous life, have deserved to receive numerous proofs of the goodness of God, but afterwards, as being human beings, have fallen astray, with whom the prophet, making himself also one, says: “Why, O Lord, hast Thou made us to err from Thy way? and hardened our heart, that we should not fear Thy name? Return, for Thy servants’ sake, for the tribes of Thine inheritance, that we also for a little may obtain some inheritance from Thy holy hill.” Jeremiah also employs similar language: “O Lord, Thou hast deceived us, and we were deceived; Thou hast held [us], and Thou hast prevailed.” The expression, then, “Why, O Lord, hast Thou hardened our heart, that we should not fear Thy name?” used by those who prayed for mercy, is to be taken in a figurative, moral acceptation, as if one were to say, “Why hast Thou spared us so long, and didst not requite us when we sinned, but didst abandon us, that so our wickedness might increase, and our liberty of sinning be extended when punishment ceased?” In like manner, unless a horse continually feel the spur of his rider, and have his mouth abraded by a bit, he becomes hardened. And a boy also, unless constantly disciplined by chastisement, will grow up to be an insolent youth, and one ready to fall headlong into vice. God accordingly abandons and neglects those whom He has judged undeserving of chastisement: “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” From which we are to suppose that those are to be received into the rank and affection of sons, who have deserved to be scourged and chastened by the Lord, in order that they also, through endurance of trials and tribulations, may be able to say, “Who shall separate us from the love of God which is in Christ Jesus? shall tribulation, or anguish, or famine, or nakedness, or peril, or sword?” For by all these is each one’s resolution manifested and displayed, and the firmness of his perseverance made known, not so much to God, who knows all things before they happen, as to the rational and heavenly virtues, who have obtained a part in the work of procuring human salvation, as being a sort of assistants and ministers to God. Those, on the other hand, who do not yet offer themselves to God with such constancy and affection, and are not ready to come into His service, and to prepare their souls for trial, are said to be abandoned by God, i.e. not to be instructed, inasmuch as they are not prepared for instruction, their training or care being undoubtedly postponed to a later time. These certainly do not know what they will obtain from God, unless they first entertain the desire of being benefited; and this finally will be the case, if a man come first to a knowledge of himself, and feel what are his defects, and understand from whom he either ought or can seek the supply of his deficiencies. For he who does not know beforehand of his weakness or his sickness, cannot seek a physician; or at least, after recovering his health, that man will not be grateful to his physician who did not first recognise the dangerous nature of his ailment. And so, unless a man has first ascertained the defects of his life, and the evil nature of his sins, and made this known by confession from his own lips, he cannot be cleansed or acquitted, lest he should be ignorant that what he possesses has been bestowed on him by favour, but should consider as his own property what flows from the divine liberality, which idea undoubtedly generates arrogance of mind and pride, and finally becomes the cause of the individual’s ruin. And this, we must believe, was the case with the devil, who viewed as his own, and not as given him by God, the primacy which he held at the time when he was unstained; and thus was fulfilled in him the declaration, that “every one who exalteth himself shall be abased.” From which it appears to me that the divine mysteries were concealed from the wise and prudent, according to the statement of Scripture, that “no flesh should glory before God,” and revealed to children—to those, namely, who, after they have become infants and little children, i.e. have returned to the humility and simplicity of children, then make progress; and on arriving at perfection, remember that they have obtained their state of happiness, not by their own merits, but by the grace and compassion of God.

Let us now look at those passages of Ezekiel where he says, “I will take away from them their stony heart, and I will put in them a heart of flesh, that they may walk in my statutes, and keep mine ordinances.” For if God, when He pleases, takes away a heart of stone and bestows a heart of flesh, that His ordinances may be observed and His commandments may be obeyed, it will then appear that it is not in our power to put away wickedness. For the taking away of a stony heart seems to be nothing else than the removal of the wickedness by which one is hardened, from whomsoever God pleases to remove it. Nor is the bestowal of a heart of flesh, that the precepts of God may be observed and His commandments obeyed, any other thing than a man becoming obedient, and no longer resisting the truth, but performing works of virtue. If, then, God promises to do this, and if, before He takes away the stony heart, we are unable to remove it from ourselves, it follows that it is not in our power, but in God’s only, to cast away wickedness. And again, if it is not our doing to form within us a heart of flesh, but the work of God alone, it will not be in our power to live virtuously, but it will in everything appear to be a work of divine grace. Such are the assertions of those who wish to prove from the authority of Holy Scripture that nothing lies in our own power. Now to these we answer, that these passages are not to be so understood, but in the following manner. Take the case of one who was ignorant and untaught, and who, feeling the disgrace of his ignorance, should, driven either by an exhortation from some person, or incited by a desire to emulate other wise men, hand himself over to one by whom he is assured that he will be carefully trained and competently instructed. If he, then, who had formerly hardened himself in ignorance, yield himself, as we have said, with full purpose of mind to a master, and promise to obey him in all things, the master, on seeing clearly the resolute nature of his determination, will appropriately promise to take away all ignorance, and to implant knowledge within his mind; not that he undertakes to do this if the disciple refuse or resist his efforts, but only on his offering and binding himself to obedience in all things. So also the word of God promises to those who draw near to Him, that He will take away their stony heart, not indeed from those who do not listen to His word, but from those who receive the precepts of His teaching; as in the Gospels we find the sick approaching the Saviour, asking to receive health, and thus at last be cured. And in order that the blind might be healed and regain their sight, their part consisted in making supplication to the Saviour, and in believing that their cure could be effected by Him; while His part, on the other hand, lay in restoring to them the power of vision. And in this way also does the Word of God promise to bestow instruction by taking away the stony heart, i.e. by the removal of wickedness, that so men may be able to walk in the divine precepts, and observe the commandments of the law.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

After this there followed this point, that “to will and to do are of God.” Our opponents maintain that if to will be of God, and if to do be of Him, or if, whether we act or desire well or ill, it be of God, then in that case we are not possessed of free-will. Now to this we have to answer, that the words of the apostle do not say that to will evil is of God, or that to will good is of Him; nor that to do good or evil is of God; but his statement is a general one, that to will and to do are of God. For as we have from God this very quality, that we are men, that we breathe, that we move; so also we have from God [the faculty] by which we will, as if we were to say that our power of motion is from God, or that the performing of these duties by the individual members, and their movements, are from God. From which, certainly, I do not understand this, that because the hand moves, e.g. to punish unjustly, or to commit an act of theft, the act is of God, but only that the power of motion is from God; while it is our duty to turn those movements, the power of executing which we have from God, either to purposes of good or evil. And so what the apostle says is, that we receive indeed the power of volition, but that we misuse the will either to good or evil desires. In a similar way, also, we must judge of results.

But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, [and see] whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire.

It is not without reason, then, that he who is abandoned, is abandoned to the divine judgment, and that God is long-suffering with certain sinners; but because it will be for their advantage, with respect to the immortality of the soul and the unending world, that they be not quickly brought into a state of salvation, but be conducted to it more slowly, after having experienced many evils. For as physicians, who are able to cure a man quickly, when they suspect that a hidden poison exists in the body, do the reverse of healing, making this more certain through their very desire to heal, deeming it better for a considerable time to retain the patient under inflammation and sickness, in order that he may recover his health more surely, than to appear to produce a rapid recovery, and afterwards to cause a relapse, and [thus] that hasty cure last only for a time; in the same way, God also, who knows the secret things of the heart, and foresees future events, in His long-suffering, permits [certain events to occur], and by means of those things which happen from without extracts the secret evil, in order to cleanse him who through carelessness has received the seeds of sin, that having vomited them forth when they come to the surface, although he may have been deeply involved in evils, he may afterwards obtain healing after his wickedness, and be renewed. For God governs souls not with reference, let me say, to the fifty years of the present life, but with reference to an illimitable age: for He made the thinking principle immortal in its nature, and kindred to Himself; and the rational soul is not, as in this life, excluded from cure.

Come now, and let us use the following image from the Gospel. There is a certain rock, with a little surface-soil, on which, if seeds fall, they quickly spring up; but when sprung up, as not having root, they are burned and withered when the sun has arisen. Now this rock is a human soul, hardened on account of its negligence, and converted to stone because of its wickedness; for no one receives from God a heart created of stone, but it becomes such in consequence of wickedness. If one, then, were to find fault with the husbandman for not sowing his seed sooner upon the rocky soil, when he saw other rocky ground which had received seed flourishing, the husbandman would reply, “I shall sow this ground more slowly, casting in seeds that will be able to retain their hold, this slower method being better for the ground, and more secure than that which receives the seed in a more rapid manner, and more upon the surface.” [The person finding fault] would yield his assent to the husbandman, as one who spoke with sound reason, and who acted with skill: so also the great Husbandman of all nature postpones that benefit which might be deemed premature, that it may not prove superficial. But it is probable that here some one may object to us with reference to this: “Why do some of the seeds fall upon the earth that has superficial soil, the soul being, as it were, a rock?” Now we must say, in answer to this, that it was better for this soul, which desired better things precipitately, and not by a way which led to them, to obtain its desire, in order that, condemning itself on this account, it may, after a long time, endure to receive the husbandry which is according to nature. For souls are, as one may say, innumerable; and their habits are innumerable, and their movements, and their purposes, and their assaults, and their efforts, of which there is only one admirable administrator, who knows both the seasons, and the fitting helps, and the avenues, and the ways, viz. the God and Father of all things, who knows how He conducts even Pharaoh by so great events, and by drowning in the sea, with which latter occurrence His superintendence of Pharaoh does not cease. For he was not annihilated when drowned: “For in the hand of God are both we and our words; all wisdom also, and knowledge of workmanship.” And such is a moderate defence with regard to the statements that “Pharaoh’s heart was hardened,” and that “God hath mercy upon whom He will have mercy, and whom He will He hardeneth.”

We asserted also, when investigating the subject of Pharaoh, that sometimes a rapid cure is not for the advantage of those who are healed, if, after being seized by troublesome diseases, they should easily get rid of those by which they had been entangled. For, despising the evil as one that is easy of cure, and not being on their guard a second time against falling into it, they will be involved in it [again]. Wherefore, in the case of such persons, the everlasting God, the Knower of secrets, who knows all things before they exist, in conformity with His goodness, delays sending them more rapid assistance, and, so to speak, in helping them does not help, the latter course being to their advantage. It is probable, then, that those “without,” of whom we are speaking, having been foreseen by the Saviour, according to our supposition, as not [likely] to prove steady in their conversion, if they should hear more clearly the words that were spoken, were [so] treated by the Saviour as not to hear distinctly the deeper [things of His teaching], lest, after a rapid conversion, and after being healed by obtaining remission of sins, they should despise the wounds of their wickedness, as being slight and easy of healing, and should again speedily relapse into them. And perhaps also, suffering punishment for their former transgressions against virtue, which they had committed when they had forsaken her, they had not yet filled up the [full] time; in order that, being abandoned by the divine superintendence, and being filled to a greater degree by their own evils which they had sown, they may afterwards be called to a more stable repentance; so as not to be quickly entangled again in those evils in which they had formerly been involved when they treated with insolence the requirements of virtue, and devoted themselves to worse things. Those, then, who are said to be “without” (manifestly by comparison with those “within”), not being very far from those “within,” while those “within” hear clearly, do themselves hear indistinctly, because they are addressed in parables; but nevertheless they do hear. Others, again, of those “without,” who are called Tyrians, although it was foreknown that they would have repented long ago, sitting in sackcloth and ashes, had the Saviour come near their borders, do not hear even those words which are heard by those “without” (being, as is probable, very far inferior in merit to those “without”), in order that at another season, after it has been more tolerable for them than for those who did not receive the word (among whom he mentioned also the Tyrians), they may, on hearing the word at a more appropriate time, obtain a more lasting repentance. But observe whether, besides our desire to investigate [the truth], we do not rather strive to maintain an attitude of piety in everything regarding God and His Christ, seeing we endeavour by every means to prove that, in matters so great and so peculiar regarding the varied providence of God, He takes an oversight of the immortal soul. If, indeed, one were to inquire regarding those things that are objected to, why those who saw wonders and who heard divine words are not benefited, while the Tyrians would have repented if such had been performed and spoken amongst them; and should ask, and say, Why did the Saviour proclaim such to these persons, to their own hurt, that their sin might be reckoned to them as heavier? we must say, in answer to such an one, that He who understands the dispositions of all those who find fault with His providence—[alleging] that it is owing to it that they have not believed, because it did not permit them to see what it enabled others to behold, and did not arrange for them to hear those words by which others, on hearing them, were benefited—wishing to prove that their defence is not founded on reason, He grants those advantages which those who blame His administration asked; in order that, after obtaining them, they may notwithstanding be convicted of the greatest impiety in not having even then yielded themselves to be benefited, and may cease from such audacity; and having been made free in respect to this very point, may learn that God occasionally, in conferring benefits upon certain persons, delays and procrastinates, not conferring the favour of seeing and hearing those things which, when seen and heard, would render the sin of those who did not believe, after acts so great and peculiar, heavier and more serious.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

Let us look next at the passage: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For they who find fault say: If “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who showeth mercy when He pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give [perhaps] a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz. to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Solomon says in the book of Psalms (for the song of Degrees is his, from which we shall quote the words): “Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:” not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the [mere] human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus—for these things are accomplished with the assistance of God—it is well said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” As if also it were said with regard to husbandry what also is actually recorded: “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour?—since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For if in the manner which they imagine we must explain the statement, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the churches: it is in vain also that we give ourselves up to desire better things, and in vain also [to attempt] to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage.

And at the same time, it is clearly shown that, as far as regards the underlying nature, as there is one [piece of] clay which is under the hands of the potter, from which piece vessels are formed unto honour and dishonour; so the one nature of every soul being in the hands of God, and, so to speak, there being [only] one lump of reasonable beings, certain causes of more ancient date led to some being created vessels unto honour, and others vessels unto dishonour. But if the language of the apostle convey a censure when he says, “Nay but, O man, who art thou that repliest against God?” it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, “Who art thou that repliest against God?” Such an one, e.g., as Moses was, “For Moses spake, and God answered him with a voice;” and as God answers Moses, so does a saint also answer God. But he who does not possess this confidence, manifestly, either because he has lost it, or because he investigates these matters not from a love of knowledge, but from a desire to find fault, and who therefore says, “Why does He yet find fault? for who hath resisted His will?” would merit the language of censure, which says, “Nay but, O man, who art thou that repliest against God?” Now to those who introduce different natures, and who make use of the declaration of the apostle [to support their view], the following must be our answer. If they maintain that those who perish and those who are saved are formed of one lump, and that the Creator of those who are saved is the Creator also of them who are lost, and if He is good who creates not only spiritual but also earthy [natures] (for this follows from their view), it is nevertheless possible that he who, in consequence of certain former acts of righteousness, had now been made a vessel of honour, but who had not [afterwards] acted in a similar manner, nor done things befitting a vessel of honour, was converted in another world into a vessel of dishonour; as, on the other hand, it is possible that he who, owing to causes more ancient than the present life, was here a vessel of dishonour, may after reformation become in the new creation “a vessel of honour, sanctified and meet for the Master’s use, prepared unto every good work.” And perhaps those who are now Israelites, not having lived worthily of their descent, will be deprived of their rank, being changed, as it were, from vessels of honour into those of dishonour; and many of the present Egyptians and Idumeans who came near to Israel, when they shall have borne fruit to a larger extent, shall enter into the church of the Lord, being no longer accounted Egyptians and Idumeans, but becoming Israelites: so that, according to this view, it is owing to their [varying] purposes that some advance from a worse to a better condition, and others fall from better to worse; while others, again, are preserved in a virtuous course, or ascend from good to better; and others, on the contrary, remain in a course of evil, or from bad become worse, as their wickedness flows on.

We, however, who see the reason [of the thing] more clearly, do not hold this opinion, taking into account those [sins] which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz. the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would not possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e. that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful [than we ought]; and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements, as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e. those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.

We, however, who see the reason [of the thing] more clearly, do not hold this opinion, taking into account those [sins] which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz. the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would not possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e. that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful [than we ought]; and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements, as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e. those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.

We, however, who see the reason [of the thing] more clearly, do not hold this opinion, taking into account those [sins] which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz. the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would not possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e. that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful [than we ought]; and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements, as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e. those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.

We must, indeed, endeavour to ascertain whether that wisdom of the princes of this world, with which they endeavour to imbue men, is introduced into their minds by the opposing powers, with the purpose of ensnaring and injuring them, or only for the purpose of deceiving them, i.e. not with the object of doing any hurt to man; but, as these princes of this world esteem such opinions to be true, they desire to impart to others what they themselves believe to be the truth: and this is the view which I am inclined to adopt. For as, to take an illustration, certain Greek authors, or the leaders of some heretical sect, after having imbibed an error in doctrine instead of the truth, and having come to the conclusion in their own minds that such is the truth, proceed, in the next place, to endeavour to persuade others of the correctness of their opinions; so, in like manner, are we to suppose is the procedure of the princes of this world, in which to certain spiritual powers has been assigned the rule over certain nations, and who are termed on that account the princes of this world. There are besides, in addition to these princes, certain special energies of this world, i.e. spiritual powers, which bring about certain effects, which they have themselves, in virtue of their freedom of will, chosen to produce, and to these belong those princes who practise the wisdom of this world: there being, for example, a peculiar energy and power, which is the inspirer of poetry; another, of geometry; and so a separate power, to remind us of each of the arts and professions of this kind. Lastly, many Greek writers have been of opinion that the art of poetry cannot exist without madness; whence also it is several times related in their histories, that those whom they call poets were suddenly filled with a kind of spirit of madness. And what are we to say also of those whom they call diviners, from whom, by the working of those demons who have the mastery over them, answers are given in carefully constructed verses? Those persons, too, whom they term Magi or Malevolent, frequently, by invoking demons over boys of tender years, have made them repeat poetical compositions which were the admiration and amazement of all. Now these effects we are to suppose are brought about in the following manner: As holy and immaculate souls, after devoting themselves to God with all affection and purity, and after preserving themselves free from all contagion of evil spirits, and after being purified by lengthened abstinence, and imbued with holy and religious training, assume by this means a portion of divinity, and earn the grace of prophecy, and other divine gifts; so also are we to suppose that those who place themselves in the way of the opposing powers, i.e. who purposely admire and adopt their manner of life and habits, receive their inspiration, and become partakers of their wisdom and doctrine. And the result of this is, that they are filled with the working of those spirits to whose service they have subjected themselves. 4, With respect to those, indeed, who teach differently regarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their struggles to prevent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use, and, so to speak, through their prophets, introduced various errors contrary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers, which have departed from God out of the very wickedness of their mind and will, or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e. operations, from a diversity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e. when they either take complete and entire possession of the mind, so as to allow their captives the power neither of understanding nor feeling; as, for instance, is the case with those commonly called possessed, whom we see to be deprived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that “the devil had already put it into the heart of Judas Iscariot to betray Him.” But a man receives the energy, i.e. the working, of a good spirit, when he is stirred and incited to good, and is inspired to heavenly or divine things; as the holy angels and God Himself wrought in the prophets, arousing and exhorting them by their holy suggestions to a better course of life, yet so, indeed, that it remained within the will and judgment of the individual, either to be willing or unwilling to follow the call to divine and heavenly things. And from this manifest distinction, it is seen how the soul is moved by the presence of a better spirit, i.e. if it encounter no perturbation or alienation of mind whatever from the impending inspiration, nor lose the free control of its will; as, for instance, is the case with all, whether prophets or apostles, who ministered to the divine responses without any perturbation of mind. Now, that by the suggestions of a good spirit the memory of man is aroused to the recollection of better things, we have already shown by previous instances, when we mentioned the cases of Mordecai and Artaxerxes.

Now, of these opinions, let us first discuss that which is maintained by some, that there is in us a good and heavenly soul, and another earthly and inferior; and that the better soul is implanted within us from heaven, such as was that which, while Jacob was still in the womb, gave him the prize of victory in supplanting his brother Esau, and which in the case of Jeremiah was sanctified from his birth, and in that of John was filled by the Holy Spirit from the womb. Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, “The flesh lusteth against the spirit,” they take to be applicable not to the flesh, but to this soul, which is properly the soul of the flesh. From these words, moreover, they endeavour notwithstanding to make good the declaration in Leviticus: “The life of all flesh is the blood thereof.” For, from the circumstance that it is the diffusion of the blood throughout the whole flesh which produces life in the flesh, they assert that this soul, which is said to be the life of all flesh, is contained in the blood. This statement, moreover, that the flesh struggles against the spirit, and the spirit against the flesh; and the further statement, that “the life of all flesh is the blood thereof,” is, according to these writers, simply calling the wisdom of the flesh by another name, because it is a kind of material spirit, which is not subject to the law of God, nor can be so, because it has earthly wishes and bodily desires. And it is with respect to this that they think the apostle uttered the words: “I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” And if one were to object to them that these words were spoken of the nature of the body, which indeed, agreeably to the peculiarity of its nature, is dead, but is said to have sensibility, or wisdom, which is hostile to God, or which struggles against the spirit; or if one were to say that, in a certain degree, the flesh itself was possessed of a voice, which should cry out against the endurance of hunger, or thirst, or cold, or of any discomfort arising either from abundance or poverty,—they would endeavour to weaken and impair the force of such [arguments], by showing that there were many other mental perturbations which derive their origin in no respect from the flesh, and yet against which the spirit struggles, such as ambition, avarice, emulation, envy, pride, and others like these; and seeing that with these the human mind or spirit wages a kind of contest, they lay down as the cause of all these evils, nothing else than this corporal soul, as it were, of which we have spoken above, and which is generated from the seed by a process of traducianism. They are accustomed also to adduce, in support of their assertion, the declaration of the apostle, “Now the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousness, idolatry, poisonings, hatred, contentions, emulations, wrath, quarrelling, dissensions, heresies, sects, envyings, drunkenness, revellings, and the like;” asserting that all these do not derive their origin from the habits or pleasures of the flesh, so that all such movements are to be regarded as inherent in that substance which has not a soul, i.e. the flesh. The declaration, moreover, “For ye see your calling, brethren, how that not many wise men among you according to the flesh are called,” would seem to require to be understood as if there were one kind of wisdom, carnal and material, and another according to the spirit, the former of which cannot indeed be called wisdom, unless there be a soul of the flesh, which is wise in respect of what is called carnal wisdom. And in addition to these passages they adduce the following: “Since the flesh lusteth against the spirit, and the spirit against the flesh, so that we cannot do the things that we would.” What are these things now respecting which he says, “that we cannot do the things that we would?” It is certain, they reply, that the spirit cannot be intended; for the will of the spirit suffers no hindrance. But neither can the flesh be meant, because if it has not a soul of its own, neither can it assuredly possess a will. It remains, then, that the will of this soul be intended which is capable of having a will of its own, and which certainly is opposed to the will of the spirit. And if this be the case, it is established that the will of the soul is something intermediate between the flesh and the spirit, undoubtedly obeying and serving that one of the two which it has elected to obey. And if it yield itself up to the pleasures of the flesh, it renders men carnal; but when it unites itself with the spirit, it produces men of the spirit, and who on that account are termed spiritual. And this seems to be the meaning of the apostle in the words, “But ye are not in the flesh, but in the spirit.” We have accordingly to ascertain what is this very will [intermediate] between flesh and spirit, besides that will which is said to belong to the flesh or the spirit. For it is held as certain, that everything which is said to be a work of the spirit is [a product of] the will of the spirit, and everything that is called a work of the flesh [proceeds from] the will of the flesh. What else then, besides these, is that will of the soul which receives a separate name, and which will, the apostle being opposed to our executing, says: “Ye cannot do the things that ye would?” By this it would seem to be intended, that it ought to adhere to neither of these two, i.e. to neither flesh nor spirit. But some one will say, that as it is better for the soul to execute its own will than that of the flesh; so, on the other hand, it is better to do the will of the spirit than its own will. How, then, does the apostle say, “that ye cannot do the things that ye would?” Because in that contest which is waged between flesh and spirit, the spirit is by no means certain of victory, it being manifest that in very many individuals the flesh has the mastery. But since the subject of discussion on which we have entered is one of great profundity, which it is necessary to consider in all its bearings, let us see whether some such point as this may not be determined: that as it is better for the soul to follow the spirit when the latter has overcome the flesh, so also, if it seem to be a worse course for the former to follow the flesh in its struggles against the spirit, when the latter would recall the soul to its influence, it may nevertheless appear a more advantageous procedure for the soul to be under the mastery of the flesh than to remain under the power of its own will. For, since it is said to be neither hot nor cold, but to continue in a sort of tepid condition, it will find conversion a slow and somewhat difficult undertaking. If indeed it clung to the flesh, then, satiated at length, and filled with those very evils which it suffers from the vices of the flesh, and wearied as it were by the heavy burdens of luxury and lust, it may sometimes be converted with greater ease and rapidity from the filthiness of matter to a desire for heavenly things, and [to a taste for] spiritual graces. And the apostle must be supposed to have said, that “the spirit contends against the flesh, and the flesh against the spirit, so that we cannot do the things that we would” (those things, undoubtedly, which are designated as being beyond the will of the spirit, and the will of the flesh), meaning (as if we were to express it in other words) that it is better for a man to be either in a state of virtue or in one of wickedness, than in neither of these; but that the soul, before its conversion to the spirit, and its union with it, appears during its adherence to the body, and its meditation of carnal things, to be neither in a good condition nor in a manifestly bad one, but resembles, so to speak, an animal. It is better, however, for it, if possible, to be rendered spiritual through adherence to the spirit; but if that cannot be done, it is more expedient for it to follow even the wickedness of the flesh, than, placed under the influence of its own will, to retain the position of an irrational animal. These points we have now discussed, in our desire to consider each individual opinion, at greater length than we intended, that those views might not be supposed to have escaped our notice which are generally brought forward by those who inquire whether there is within us any other soul than this heavenly and rational one, which is naturally opposed to the latter, and is called either the flesh, or the wisdom of the flesh, or the soul of the flesh.